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Mucv-nettv hvtvm nettv hę̄rusen pum pvlhoyen,
Today again he has given us another beautiful day.
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hvthvyvtket on hiyowat Leon Bell mvt puncukopericet,
This morning, now Leon Bell is visiting us,
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hvtvm nak etem punahoyvhaneyat ohfvccvn mvn
and we are going to speak about different things
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’ste-cate ’punvkv ’setem punahoyvhan’t owēs.
in the language.
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Mvt yv likat mvt Leon Bell hocefkvt os.
The one sitting here, his name is Leon Bell.
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’Ste-cate hocefkv owat cemhoyvtē naket owa?
The Indian name they gave you, what is it?
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New Tulsa arin,
I am in New Tulsa,
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Aktvhvcce Ēmarv hocefkv vmhoyvtēt o[s].
the name they gave me was Aktahatchi Emarthla.
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Hvtą vm etvlwv Rvro-Kvlkv.
And my band is Rvro-Kvlkv.
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Mvo cvhocefkv vmhoyat Aktvhvcce Hvlpvtv.
They also gave me the name Aktahatchi Halpata.
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Aktvhvcce maketv like a slough or swamp.
Aktahatchi is said to be like a slough or swamp.
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Ue-akfullv. It’s a slough or swamp. Aktvhvcce.
Water creatures. It’s a slough or swamp. Aktahatchi.
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Hvlpvtv is alligator.
Hvlpvtv is alligator.
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Onkv mv estvmimvn cehēckvtēt owa?
Where were you born?
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Tvlofuce Cromwell hocefket liket ont on.
There in the little town of Cromwell.
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Okemah and Ue-wohkv ennvrkvpv mahen liket on.
It’s located about halfway between Okemah and Wewoka.
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Mvn enhvsaklatkv ses– uh, vkērkv hokkolat mahen vm enhecketv mvt ont o[s].
My birthplace was about two miles west of there.
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Mvn cem estvlke mvo, mvn vpokēt avculakvtēt ǫhą?
Was your family born and raised there too?
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Vm estike tat, uh-huh, cvrke tatē
My family, uh-huh, my late father,
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mv ecke mata cuko liket onkv, mvn avculof,
his mother lived in the same house and he grew up there,
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cvcke tatē mvt Cromwell etempen avcul’t owvtē[s].
my late mother grew up near Cromwell.
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Mv ‘ste-catvlke ēkvnv emakhoyvtē?
Were they given Indian land?
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Mvn oh-vpokēt owvthą? M-hm.
Did they live there? M-hm.
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O, hvnkvtekē mv.
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Cerke em ēkvnvt owvthą, mvn?
Was it your father’s land?
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Mvn ohliket ‘cecolvtēt owv?
Did you grow up there on that land?
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‘Ti em ēkvnv? O, cvcke?
Whose land? My mother’s?
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Uh-huh, mv ēkvnv emakhoyvtē.
Uh-huh, the land they were given.
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Uh-huh, cvcke, cvcke em ēkvnvt owvtēt ok.
Uh-huh, my mother’s, it was my mother’s land.
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Cvrke em ēkvnv owvtē[s]. Mvt Rvro-Kvlkv etvlwv mvn ohliket ont on.
It was my father’s land, so he lived on the Fish Pond ceremonial grounds.
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O, uh-huh, mv hę̄re-mahat tis.
Oh, that’s real good.
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Enheromkakvt tohkekot tē.
They gave something that meant a lot.
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Mv mowē vrēpeccat, cem vkvsvmkv owat,
As you go to
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cuko-rakko owat mvn vretv mvn aret vre-mahetskēt owv?
the Stompgrounds with your beliefs, do you go mostly there?
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Hvtecę̄skuse,
In the very beginning,
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vretv cvheciken kērret ayvyat.
going and continuing to learn since I was born.
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‘scvllēckv rakkusot ‘svtakkakvkē mvn fullēt owemvts.
We went about in a horse drawn wagon.
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Mēkusvpkv-cukon vwolvhan mvn likēt on.
There was a church that was near.
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‘Tvn este tis rvtelokusētan cukoperkv ha[ye]t fulletan owat komat ‘sepepuhoyet owemvts.
If they wanted to go, gather, and visit there, they would take us.
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until about vkerricvyat…ohrolopē cenvpaken,
until about.. I’m thinking eight years,
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vm vculkv cenvpicat mahet arin, eight? M-hm.
I was about eight years old, eight? M-hm.
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Mv mahen atvme punheciken,
About that time, we got a car,
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mvn fulletv vpeyetv vlicec’t owemvts.
and we started going places.
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Mv mēkusvpkv-cuko ‘tvn aretsket owemvte?
Is that where you went to church?
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Mvn arit on till about cenvpicusen, I guess. Eight, eight years old.
I went there till about eight, I guess. Eight, eight years old.
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Mowen ayen mvn vpvlwvt mvt cuko-rakkon owat fullēpen mvo,
The rest went to the grounds,
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you know ‘stem etekvpvkē owēt owēt onkv, ‘stowat vyetv mvo hokkolvn vretv ‘ste yacēt.
you know, you’re unsure, you’re able to go to both places.
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Owen mvtok vkerrickv, you know vnet, vnet cvrket mvt,
My thoughts were like that, you know myself, my father
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‘shvyvtketv onkat cuko-rakko vrēpēt owvtēt ont on.
had gone to all-night dances or to the ceremonial grounds as he had before.
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Mowen cvcket mvt cvpuse mv ecket vcak-vyēpen mahokēt onkv. M-hm.
But my mom followed her mother’s way, since that’s what they say. M-hm.
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“Mēkusvpkv-cuko min vpeyvkvccvs” pukihocen mvn fullēn.
They told us, “Y’all must go to church instead”.
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Cvrke mvt, you know, em etepvkepē owētok mvn
As for my dad, you know, they were together so
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vkerricat vrēpet eyacetatē tis owēs kowet vkerricvyēt owē[s].
I used to wonder if my dad had thoughts [desire] of going.
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Hiyowat mv avcolē arvkat ‘ste mowēt owēpekv, este-catet owēpvkat.
But now as we grow older being native we think that way.
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Mowēt, vkerricit, vneu.
I also think that way.
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Vkerrickv mowet vnliken,
I get thoughts like that,
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mowet fullet okhoyen owat kont hēcit,
I thought if those are our ways, then I went and saw
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vnhę̄rē owē hakēpēt o[s], este-catet owvyat.
and it made me feel good, being Native.
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‘Sestohfvcke-mahēt ‘stenhę̄ret arvkēt o[s].
It makes you feel wholesome and feel complete about yourself.
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Monkv mv nanvke hahicetv eskerrēpvtē[s].
So he has learned to make things.
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You know, hoktvke tis vhoraket onkat etelomhic’t mowakusat mv
You know, women sew or do patchwork,
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eshahicekēpet fullet o[s]. Mvo honvntake mvt, hvtą–
and make things. And men also–
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nake tē?–‘to-konhe tis hahicaket onkat nak ētv hahic’tv ‘mvnvckvkēt owētok.
what is it?–they are really gifted at making ball sticks and other things.
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Centv? Nak-hahicetv cem vnvcke-mahēt owv?
What about you? Are you good at making something?
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Vnvcke mak’tvt owat tikē witēskv.
I guess you can call it luck.
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Mv cvmvnę̄ttusēt on, about, vm vculkv about fourteen or fifteen,
When I was really young, about the age of fourteen or fifteen,
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cvpvwvt ehen atvme mirror ohtvrticet hēc.
I seen something hanging from my uncle’s car mirror.
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Encvmvlostē hahket, about fourteen or fifteen mahet arin.
I became interested in making it about when I was about fourteen or fifteen.
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Hayetv vlicēc’tv kowit owēt owē[s].
I started trying to make them.
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Naket owak’t owen mv ohtvrticat?
What was it that was hanging?
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Ę̄ etvrwv ētv nak-vhakat sepekon. M-hm.
Just something woven that didn’t have a pattern. M-hm.
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‘Sencvlahēt.
Just colorful.
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Ę̄ ‘stowēt herēpē tat os kont ‘tehvpoyvtē ‘mvtēkusēt on.
It was just put together very nicely so I just thought how it was made.
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Mvn hēcvyatet, ‘mvlostetv vm enhahken.
Seeing that, I became interested in making one.
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Hayetvn ‘tehvpoyetv vlicēcet ‘stowvyvtēt [ow]ē[s].
That’s how I started putting it together and making it.
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Mvt mowē oh-vtvrtickv owąkusat mv, ‘to-konhe owvkusē tis,
Do you make things that hang,
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lopockusat mowen hahicet mēcetskēt owv?
like small ball sticks?
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M-hm.
M-hm.
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Hvtą kvtvpokv, kvtvpokv lvslvtusēn.
And hats, black hats.
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M-hm, mvo. Nak-omvlkv ‘stowen.
M-hm, those too. Everything
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Ponvttv fullat vhakv mēcvkē tayet ont owisen,
I think I can do pictures of animals,
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este vhakat mvn mowekon tayetvn tos.
but I can’t do pictures of people.
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Este vhaket nak ‘stont on mowēt on owat kerrēskon.
I don’t understand why I can’t do pictures of people.
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Ę̄ ponvttvt, ponvttvt on owat,
But if it’s animals,
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vhakē hvtvm ‘sohwakkēcit os, mvn ehen, hecetv ceyacak’n owat.
I have one laying over there, if y’all want to look at it.
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Nake etetakuecehpen cehecicvkvhan’t okho[ye]s.
He’s going to show you the things that he has made.
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Nak hahicet em vnvckēt owvcok’t ont ok.
He’s real good at the things that he makes.
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Onkv hiyon, vtelohyet cenheckuecvkvhan’t ok.
So now he’s gathered his things and he’s going to show you.
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Onkv hiyowat uh mv
So at this time
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–nake tē?–‘sēwvnvketv owē kihocvnto, mvn kihocet ont owa? M-hm.
–what is it?–it’s like what they used to call a belt, do they call it that? M-hm.
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Mvn ‘sēmv– ‘sēmvnehicē owēt heckv herąkusē hahihocen.
They make them real decorative and very beautiful to look at.
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Sulkēt este-cate onkat avpvkakat etohkakēt vccvkēt on owat, hęrusēt owēs, heckv.
It’s really pretty when you see a lot of natives gathered together wearing those.
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Mvt, mvo fvccv hahicat mvn pum onvyvhan’t os.
He’s going to tell us how he makes them.
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Cvckvlke tatē em pohin, “Nake estowē mvn ‘sēwvnak’tv ’stowēt ont [ow]a?” kicin.
I asked my late parents, “What is the reason for the belt?”
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Vnokeckv ’Pvnkv, vnokeckv ocēt [ow]atsken owat, mvt ē-onayet ont o[s].
During the Friendship Dance, it tells that you have love for one another.
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Este nak, nak tis ēleskē monkat ēcvpakkuecēt aretsken owat,
If a person is unhappy or upset,
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‘pvnkv-haco, ’sēwvnvkekot.
don’t wear it at the stompdance.
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’Pvnkv-haco mēhoc’n owat,
If someone goes to the stompdance that way,
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este tat herkv ocēt mont on owat, mvt ę̄ ē-onayet ont o[s].
that person should have peace within himself, it will tell on him and show through.
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Nak mowet. Nak tis herekis roret arvnks {} mv tokot.
For that reason something bad might happen, not for that reason.
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Friendship vnokeckv, vnokeckv ocēt. So mvt mvt ont on, nak.
Friendship, love, and having love. So that’s all.
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Heyvt Hotvlkvlk’ Wind clan. Heyvt uh Eccaswv Beaver, and Hvlpvtv, and this is Osvnv.
This is Hotvlkvlk’ Wind clan. This is Eccaswv Beaver, and Alligator, and this is Otter.
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And then just round it off. Hiyowen Wind clan, and all that. Mvn mowē tayat.
And then just round it off. and the wind clan and all that. If it can be done that way.
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Hiyomen vne tat yv ha[ye]t owi[s], yvo.
This is how I made this too.
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Omv̨lkv sapsvwē ocat. Omv̨lkvt ’stowēn cvyacat mehcit.
All these stripes here. I did all of them the way I wanted.
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Then… ’Sohkērkuecet. No, I just kind of colored it in, darkened the areas that I wanted to weave on there.
And then, Marked them. No, I just kind of colored it in, darkened the areas that I wanted to weave on there.
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And measure ball sticks, ’to-konhe.
And measure ball sticks, ‘to-konhe.
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And you want rakko? Some people like rakko. We tried that.
And you want horse? Some people like horse. We tried that.
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And Vhvlvkvlk’, right there: Potato clan.
And Vhvlvkvlk’, right there: Potato clan.
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Owen mv, yv vtvretv owat, cēme tat yvo ’to-fokv owat, cēme tat hayetskemvte? M-hm.
And now this loom like the board, did you make these yourself? M-hm.
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’Cause estvmin mowat nehsesko witētok.
’Cause you couldn’t buy them anywhere.
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Nehsesko.
You couldn’t buy them.
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Eskerkēn mv hiyowē vtarē hayēpetv.
They are made {to weave?} a certain way.
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Ēme tat heyv vtarv kihocē hayēpet owvnk’t os.
He made this what we call the loom, himself.
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Estowēt vrahkv– Or nak ‘stowē mowē eskērkvkē hayvtē mvn onvyvhan’t os.
He’s going to tell us why he made them this way.
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Mowen vlicēcvyat, nak hvtecę̄skusēn vlicēcvyat, ohlik’tvn ’to-fokv eshayit ont.
When I began, the very first thing I started with, was a chair I made out of boards.
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Mowof’t on sulkēt owemvt. Hokkolen racvs, yvo owakat: yarn.
At that time there was a lot. I went and got two, like these: yarn
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Hvmhakusen hvmmę̄cit ’slik’t, matvpomen hiyomvnto witē[s].
I sat there and did this over and over, one by one, you might be doing it the same way.
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Mowis, vcewiceyvnton,
But it used to take a long time
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this, yv hiyomē mēc’tv.
to do it this way.
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Este-Wvcenv em enfulletv hvtecę̄skusē yicakvtē.
When the Americans first came they had their ways.
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Yomvhanē owēn ocvken hecvyat, mvn ’sēvnicē tat os kowet
I saw the ones they had like this, and I thought I could make it like theirs.
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Vnet vm eyackvt nak yomēn hvtą ’tehvpohyit.
I put things together.
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Hiyowēn ’yv owen em ehset, so nak tvcetv.
I took away this part to cut it.
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A little more weaving room, and then that’s [the] shape.
A little more weaving room, and then that’s [the] shape.
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Cut down from here to there to get more weaving room. You know, compact for this. So…
Cut down from here to there to get more weaving room. You know, compact for this. So…
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And I wouldn’t have to carry on a large– what I seen of European style was kind of lengthy.
And I wouldn’t have to carry on a large– what I seen of European style was kind of lengthy.
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And I don’t know what they used it for making. Scarf, I guess: oh-enockv.
And I don’t know what they used it for making. Scarf, I guess: oh-enockv.
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And, but vntat ehen hiyowen friendship belt hayetv mvn cvyac’t ont ’tehvpo[ye]t [ow]in.
And, but I wanted to make a friendship belt, but this thing that’s on here.
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Nak–yv heyv vlikatet yvt en– estowusēn enyekcē cvyac’n owat, mvt ont os.
This thing on here if I want it a little tighter, that’s it.
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Yolohēt’n owat, mvo. Yolohen, yolohųsē hakepēt ont on.
So if it’s loose. It’s just going to become really loose.
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Ohwen, yolohekon, yolohekon oweccen owat mvo.
If you don’t make it tight.
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Nak vhahic[ec]cat herąkusē mvt haket owa?
What you make, does it come out real pretty?
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Yolohvket’n owat pakpvkē hakē witētok.
If it’s loose, it might get puffed up.
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Yeah, mvn mowētes, uh-huh.
Yeah, it probably would, uh-huh.
136
00:12:18,818 –> 00:12:19,361
Mont on mv.
It would.
137
00:12:19,361 –> 00:12:25,592
[Kind of?…] Tvretv yekcēt owēs kowitok, tvloknē owēn [ow]at. Yekcvhan.
I think weaving is hard, if it’s loose. It’s going to be hard.
138
00:12:25,592 –> 00:12:29,242
Hę̄rus’t owes.
It is very pretty.
139
00:12:29,242 –> 00:12:34,620
Yvo cēme tat kvlafet, yv? Hahic[ec]cemvte? M-hm.
Did you carve these too? You made them? M-hm.
140
00:12:34,620 –> 00:12:41,954
Omv̨lkvt vm vkerrickv ’stowēn hęren ’sēvnicvyē tayen owat kont.
Everything I made came from my ideas.
141
00:12:41,954 –> 00:12:47,346
Mv hoporrenke ha[ye]t hiyon ’svlak’t [ow]i[s].
I’ve used my ideas thus far.
142
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Yeah, hęrus’t os cē.
It’s very pretty.
143
00:12:49,750 –> 00:12:57,345
Owen este em vliketv ‘towēn ‘yacaket makak’n owat mvo enhahicet owetsket owa? M-hm.
If people say they want their clan, do you make it for them? M-hm.
144
00:12:57,345 –> 00:13:02,185
Uesapvt ont o[s]. Gar: uesapv.
It’s a gar. Gar: uesapv.
145
00:13:02,185 –> 00:13:08,075
And this. Lvmhet owvhanet ont on. Mvn oh-vlilēc’t owi[s]. M-hm. Lvmhe vhakvt.
And this. This is going to be an eagle. I started on it. Picture of an eagle.
146
00:13:08,075 –> 00:13:17,647
Nak yomēn ehen, John Anderson, mvt yvhikv? Seminole Wind yvhik’t owimvts.
Something like this, John Anderson, the singer? He sang Seminole Wind.
147
00:13:17,676 –> 00:13:23,186
Mvt ehen mowvhanē witē enha[ye]t owimvts.
I made him one similar to that.
148
00:13:23,186 –> 00:13:29,055
Hofone-mahekon ’Kvn-fvske, Florida? Vyvhan’t owis.
Not long ago I was going to go to Florida? M-hm.
149
00:13:29,055 –> 00:13:32,658
Mv ak-vpokakat ‘mvlostvke tis owē witēs kont.
I thought those that live there might be interested in them.
150
00:13:32,658 –> 00:13:38,785
Mvn ’tetakuecet on ē-vhopak’ ’sahyit em enheckuecvkarēs kont.
I thought that I better take extra to show them.
151
00:13:38,785 –> 00:13:43,917
‘Ti tis emē witarēs, ‘tit ehen ‘mvlostē on owat.
If they favor it, I’ll probably just end up giving it to them.
152
00:13:43,917 –> 00:13:46,500
Monkv mv John Anderson kihc[ecc]at mv
So that John Anderson you mentioned,
153
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yvhikv arat mv ‘sēwvnvket vrę̄petohą?
I wonder if that singer goes about wearing that belt?
154
00:13:51,545 –> 00:13:56,611
Mvn Seminole vlakofvt, he put it on, over his shoulder. O.
When he came to Seminole, he put it on, over his shoulder. Oh.
155
00:13:56,611 –> 00:14:00,241
Since he couldn’t play that guitar and all that. O, uh-huh.
Since he couldn’t play the guitar and all that. Oh, uh-huh.
156
00:14:00,241 –> 00:14:04,138
Mv tat nak ’stonhkos kihcit, so he put it on.
I told him it was all right, so he put it on.
157
00:14:04,138 –> 00:14:08,486
And he had it on all through his concert. M-hm.
And he had it on all through his concert. M-hm.
158
00:14:08,486 –> 00:14:12,620
So I was kinda greatly honored for that moment. Uh-huh.
So I was kinda greatly honored for that moment. Uh-huh.
159
00:14:12,620 –> 00:14:17,270
Este enhayēpetsken, heckuecēt vrēpen,
You made it for him so he showed it off,
160
00:14:17,270 –> 00:14:23,024
’sēvnehecicēt kicvkēt ont owv? M-hm. ’Sē-’mvnēhica.
he made himself look fancy, do they say that? M-hm. Fancy.
161
00:14:23,024 –> 00:14:28,073
But it’s not the only one. I’m kinda, well I’m proud of my whole effort.
But it’s not the only one. I’m kinda, well I’m proud of my whole effort.
162
00:14:28,073 –> 00:14:30,660
Every single belt hayvyat.
Every single belt I make.
163
00:14:30,660 –> 00:14:35,162
I feel part of it, I just, the finish, I feel so good. M-hm.
I feel part of it, I just, the finish, I feel so good. M-hm.
164
00:14:35,162 –> 00:14:39,111
’Cause everybody’s got different opinions about nak-omvlkvt.
’Cause everybody’s got different opinions about everything.
165
00:14:39,111 –> 00:14:42,372
Vkerrickv ’mvrahkēt onkv, mvt.
Thoughts are different, those.
166
00:14:42,372 –> 00:14:49,083
Me, I just feel like a part of me is always going with every belt that I’ve ever put together.
Me, I just feel like a part of me is always going with every belt that I’ve ever put together.
167
00:14:49,083 –> 00:14:51,170
I’ve been lucky enough.
I’ve been lucky enough.
168
00:14:51,170 –> 00:14:58,939
Mon mv, yv hayetv eskērretskat, mv cecket onkat cerket hahicet owemvte?
Then when you were learning to make these, was it your mom or your dad that made them?
169
00:14:58,939 –> 00:15:02,500
Hunh-uh. O, monkot. Vne tat ’sēmvhayit. ’Sēmvhayēpet?
Hunh-uh. Oh, no. I taught myself. You taught yourself?
170
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Yeah, from about fourteen years old mahe arvyat. Oh, uh-huh. Herę̄pē ont os kohwit, vne tat.
Yeah, from when I was about fourteen years old. I thought it was good, myself.
171
00:15:11,285 –> 00:15:24,571
Hahicę̄pet. So it’s kind of a self-taught and created, part of Seminole culture.
You made them. So it’s kind of a self-taught and created, part of Seminole culture.
172
00:15:24,571 –> 00:15:32,090
Owes. And it’s bordered by patchwork of the Seminoles too.
It is. And it’s bordered by patchwork of the Seminoles too.
173
00:15:32,090 –> 00:15:45,235
Rakko ’le-laksv vpvtakv konhat kihocvnto.
The Horseshoe Bend they call it.
174
00:15:45,235 –> 00:15:52,882
Mv opunvkv ’svcvpkat. M-hm. ’Punvkv cvpkēckv.
The long speech. Yes, the long speech they said that.
175
00:15:52,882 –> 00:15:57,555
Mahokvtē onkat mv aretsken,
When you were there
176
00:15:57,555 –> 00:16:00,577
“Mowēt opunvyvs cekihohcen, mvn
they told you to speak that way.
177
00:16:00,577 –> 00:16:04,604
opunayvyen maketskat mv ohfvccv estomahen,
When you spoke that way,
178
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este sulkēt pohaket ’safvckvket̄ onkat
many people were probably happy to hear
179
00:16:08,870 –> 00:16:14,643
enherąke owat momet maket onayetskvtton mv tv
or probably felt better that you told it.
180
00:16:14,643 –> 00:16:19,608
Mowē aretskē este hecakvtē
Can you tell us how you spoke and told things to the people
181
00:16:19,608 –> 00:16:28,015
estowēt naket maket onkat onayetsket ont on owvtē pum onayetskē tayv?
when they come to see you?
182
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uh Horseshoe Bend, Alabama arin,
I was in Horseshoe Bend, Alabama,
183
00:16:37,965 –> 00:16:49,791
’Spokē ‘Te-wvcenv ‘tepoyakvtē Mvskoke mata ak-vpokakof.
The last fight between the Americans and the Creeks that were living there.
184
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’Tepoyakvtēn mvt ont os, mak’t vm onahoyen,
It was there the battle happened, is what I was told.
185
00:16:53,864 –> 00:17:00,343
’Tohwelēpkv hvthvkēt svpaklēcvkēt on, catvkē svpaklēcvkēt on.
There were white and red crosses standing.
186
00:17:00,343 –> 00:17:08,222
’Te-Mvskokike tv ’Ste-hvtkike, mv vrahkvt owat tike witē Horseshoe Bend svpaklēcvkēt ont on.
It might have been to represent the Creeks and the white people at Horseshoe Bend.
187
00:17:08,222 –> 00:17:09,727
Ak-opunvyēcak’t on,
They were speaking about it,
188
00:17:09,727 –> 00:17:18,484
Ak-opunvyēcak’t on, opunvyēcepvs” cvkic[en], ’tektvnkē vmen hayak’t on.
“If you want to talk about it, go ahead and speak,” they told me, and they made time for me.
189
00:17:18,484 –> 00:17:20,464
Enka mv enkihcin.
I told them okay.
190
00:17:20,464 –> 00:17:30,098
And they asked me to go ahead and make a speech on the Muscogee’s behalf.
And they asked me to go ahead and make a speech on the Muscogee’s behalf.
191
00:17:30,098 –> 00:17:35,913
At that moment, I don’t know the exact year. What is it,1812? Somewhere along in there.
At that moment, I don’t know the exact year. What is it,1812? Somewhere along in there.
192
00:17:35,913 –> 00:17:43,592
When that Andrew Jackson and his troops fought that battle down there?
When that Andrew Jackson and his troops fought that battle down there?
193
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Well, that’s what it was.
Well, that’s what it was.
194
00:17:45,437 –> 00:17:48,061
Mvn ocak’t ont on, vrakkuecak’t on,
That’s what they were celebrating.
195
00:17:48,061 –> 00:17:51,838
“Cēmeu vrakkuecepvs” cvkicakan, ’ste-cate vrahkv.
“You too, go ahead and show your respect for the natives” they told me.
196
00:17:51,838 –> 00:17:55,322
’Stowēn makvhanvyat mvn vkerric.
I thought about what I was going to say it.
197
00:17:55,322 –> 00:17:59,106
M[ow]is oketv mowē oh-vlak’t onkv
And it came to that time to speak
198
00:17:59,106 –> 00:18:02,124
’punvkv hiyowē vtēkusēn ’punayit tokot.
not how I’m speaking now.
199
00:18:02,124 –> 00:18:05,800
’Punvkv cvpkēckv kic, makakēt owemvts,
They used to talk about the long speech,
200
00:18:05,800 –> 00:18:09,977
‘ste-mvnę̄ttusēt ont on estit nak mowē pohakvtēs.
even at a very young age we have heard it.
201
00:18:09,977 –> 00:18:14,600
’Punvyetvn mvn vlicēcimvts.
I started to speak.
202
00:18:14,600 –> 00:18:18,073
Hiyomēt ’punvkv cvpkēckv mont os cē.
This is how you speak in the long speech.
203
00:18:18,073 –> 00:18:21,173
Hiyomē oketv epoh-vlakē omatē,
And the time has came upon us,
204
00:18:21,173 –> 00:18:25,980
nake tat mowēt owvhanvtē tat pum vlostekot on estomisen,
and the way it’s supposed to happen even if we’re not in favor of it.
205
00:18:25,980 –> 00:18:30,933
Hiyomē pum enfulletv vcayēce mahē komēt svpaklen omat,
We are standing here trying to protect our ways,
206
00:18:30,933 –> 00:18:32,980
nake tat hiyomet onkvs cē.
that’s how things must be.
207
00:18:32,980 –> 00:18:37,040
Pumet nake tat hericekont ont estomisen,
Even though we may not be doing the right way
208
00:18:37,040 –> 00:18:39,459
mowvhanē tvlkusē hakēpet onkv,
that’s the way it’s going
209
00:18:39,459 –> 00:18:42,673
omvlkusēt hēre-mahet nake tat ont omat
everything is really good,
210
00:18:42,673 –> 00:18:46,550
vm ensvpaklet owatsken vm enkę̄rrus-mahet.
just stand with me, understand and learn as much as we can.
211
00:18:46,550 –> 00:18:54,888
Mowēt hetcv. You can stretch it out as long as one wants, to express the feeling. M-hm.
And look. You can stretch it out as long as one wants, to express the feeling. M-hm.
212
00:18:54,888 –> 00:19:04,000
And I was, and I’ll tell you my effort was rewarded again.
And I was, and I’ll tell you my effort was rewarded again.
213
00:19:04,000 –> 00:19:08,821
A Caucasian woman come up to me, and she said,
A Caucasian woman come up to me, and she said,
214
00:19:08,821 –> 00:19:15,342
“I don’t know what you said, but I really, thoroughly enjoyed that speech that you made.”
“I don’t know what you said, but I really, thoroughly enjoyed that speech that you made.”
215
00:19:15,342 –> 00:19:20,156
And I thanked her for it. So she must have kind of felt something as well too.
And I thanked her for it. So she must have kind of felt something as well too.
216
00:19:20,156 –> 00:19:25,297
To me, pohin owat, estenherįcē owēt.
To me, when I hear it, it makes me feel very good.
217
00:19:25,297 –> 00:19:29,054
Paskofv tat mowēt ont os makaket owemvts.
They used to say it’s supposed to be that way in the dance area.
218
00:19:29,054 –> 00:19:33,760
Paskofv tis fullet, Ohfvnkv vtę̄kusen vrakkueckv.
You’re supposed to honor the Creator in that area.
219
00:19:33,760 –> 00:19:40,928
Mvt ont on, nak ētv, nak ētv vkerrickv sepekot, Ohfvnkv vtēkusen.
That’s the way it is, don’t think of other things only thoughts of the Creator.
220
00:19:40,928 –> 00:19:44,899
Mvn monkv mvn cvkic’t owemvts.
That’s what I was told.
221
00:19:44,899 –> 00:19:49,047
’To-konhen opunvyec’haneyv? M-hm.
Are we going to talk about ball sticks? M-hm.
222
00:19:49,047 –> 00:19:59,160
Hvnket hiyowvhane owen [ow]at, at the construction, ‘to-konhe. O, uh-huh.
If one looks similar to this at the construction of ball sticks. Oh, uh-huh.
223
00:19:59,160 –> 00:20:03,800
’Tem ematvpǫwusekot? Huh-uh. Hvmket cvpkēt, hvmket kocoknusēt.
They’re not the same? Huh-uh. One’s long, and one’s short.
224
00:20:03,800 –> 00:20:06,996
M-hm. But it’s still hvnke mowētok.
M-hm. But it’s still. One is like that.
225
00:20:06,996 –> 00:20:10,940
But it should be very, you know, very conspicuous
But it should be very, you know, very conspicuous
226
00:20:10,940 –> 00:20:13,351
that the length of the others is longer than the other.
that the length of the others is longer than the other.
227
00:20:13,351 –> 00:20:17,216
Nak ’stont on mv mont owa?
Why is it that way?
228
00:20:17,216 –> 00:20:29,076
But the Indian tradition, as time goes by, it’s kind of eroded a little bit without interpretation.
But the Indian tradition, as time goes by, it’s kind of eroded a little bit without interpretation.
229
00:20:29,076 –> 00:20:37,413
And I’ve heard different theories of why, and I’ll tell you both of them,
And I’ve heard different theories of why, and I’ll tell you both of them,
230
00:20:37,413 –> 00:20:39,760
Hokkolvn cem onvyvkate.
I’ll tell you both.
231
00:20:39,760 –> 00:20:50,034
Este pokkecvhanat, este tat ena, they’re not even.
If someone is going to play, their body is not even.
232
00:20:50,034 –> 00:20:57,366
They’re not perfectly conformed to the exact length, the grade, whatever.
They’re not perfectly conformed to the exact length, the grade, whatever.
233
00:20:57,366 –> 00:21:00,577
And that’s the reason, maket kocoknat.
And that’s the reason, they say, for the short one.
234
00:21:00,577 –> 00:21:04,814
So you’ll put it to your hand, so when you grab it,
So you’ll put it to your hand, so when you grab it,
235
00:21:04,814 –> 00:21:12,083
this will make it even, for you to be exact in your effort of playing stickball.
this will make it even, for you to be exact in your effort of playing stickball.
236
00:21:12,083 –> 00:21:17,428
And if they were both even, you might be kind of crooked. Mowē tis owētok.
And if they were both even, you might be kind of crooked. It could happen that way.
237
00:21:17,428 –> 00:21:23,052
So that’s one theory, and the theory that I heard for years,
So that’s one theory, and the theory that I heard for years,
238
00:21:23,052 –> 00:21:36,926
and nak mowē herkv vtę̄kusēt afvcketv ’svhēcet pokkeccak’t owet onkv,
and things like peace and happiness should be their only focus when playing,
239
00:21:36,926 –> 00:21:44,905
mowis kǫmeskis este nvfhok’n owat, ’stencaten owat,
if you get hit accidentally and if you bleed,
240
00:21:44,905 –> 00:21:51,804
mv nokkē vlikvntok vcewe-mahekon,
that pain happens quickly
241
00:21:51,804 –> 00:22:01,026
sepeko wikēpen. Hvtą yv incidental hit, might cause paralysis,
it goes away. And another incidental hit, might cause paralysis,
242
00:22:01,026 –> 00:22:04,755
and so not to let something like that set in.
and so not to let something like that set in.
243
00:22:04,755 –> 00:22:10,155
So that’s the first interpretation that I’ve heard, before the other one.
So that’s the first interpretation that I’ve heard, before the other one.
244
00:22:10,155 –> 00:22:23,389
And I’ve always kind of pretty much abided by that, so that has a purpose of just recreation, afvcketv, have fun.
And I’ve always kind of pretty much abided by that, so that has a purpose of just recreation, to enjoy, have fun.
245
00:22:23,389 –> 00:22:35,180
And the way it is too, is the interpretation, one, you don’t have a classroom setting.
And the way it is too, is the interpretation, one, you don’t have a classroom setting.
246
00:22:35,180 –> 00:22:47,711
You just hear it, and you just feel it, and try to understand we lived simply because the Creator, God, put us there.
You just hear it, and you just feel it, and try to understand we lived simply because the Creator, God, put us there.
247
00:22:47,711 –> 00:22:55,700
We want to exhibit our behavior or what we are in the best way that we can.
We want to exhibit our behavior or what we are in the best way that we can.
248
00:22:55,700 –> 00:23:01,947
And so it was never where our violent-ness.
And so it was never where our violent-ness.
249
00:23:01,947 –> 00:23:12,496
Vcokrvnwvt ecoh-ayet on, vcokrvnkv. Don’t kill it, just move it away.
A spider is going towards you, spider. Don’t kill it, just move it away.
250
00:23:12,496 –> 00:23:16,837
There you go. That’s one of the things they taught us in the ceremonial ground.
There you go. That’s one of the things they taught us in the ceremonial ground.
251
00:23:16,837 –> 00:23:20,942
Never kill a bug, ’cause the Creator put him there for a purpose.
Never kill a bug, ’cause the Creator put him there for a purpose.
252
00:23:20,942 –> 00:23:27,530
And that kind of strengthens the idea that we’re here because God put us here.
And that kind of strengthens the idea that we’re here because God put us here.
253
00:23:27,530 –> 00:23:33,200
Even a lowly little creature like that, you know, just ’cause you’re bigger and stronger and heavier,
Even a lowly little creature like that, you know, just ’cause you’re bigger and stronger and heavier,
254
00:23:33,200 –> 00:23:35,530
you squashed a life out of it. […]
you squashed a life out of it. […]
255
00:23:35,530 –> 00:23:44,824
Now back to my ball sticks again, it was so as to not to leave any kind of paralysis that might follow
Now back to my ball sticks again, it was so as to not to leave any kind of paralysis that might follow
256
00:23:44,824 –> 00:23:54,591
on a hard hit. And it’s a time too that we’re still in recognition of our Creator,
on a hard hit. And it’s a time too that we’re still in recognition of our Creator,
257
00:23:54,591 –> 00:24:01,325
some of our members are not throroughly understanding of it.
some of our members are not throroughly understanding of it.
258
00:24:01,325 –> 00:24:06,421
It’s still, it’s–I know it’s a game of intense moment,
It’s still, it’s–I know it’s a game of intense moment,
259
00:24:06,421 –> 00:24:17,769
you know, you’re trying to win, so sometimes a little extra effort might be a part of the game but no, it’s supposed to be just for fun.
you know, you’re trying to win, so sometimes a little extra effort might be a part of the game but no, it’s supposed to be just for fun.
260
00:24:17,769 –> 00:24:27,639
If you get hit, you just keep playing, and one thing that they do is if you get hit and it brings some blood on your cut–hit.
If you get hit, you just keep playing, and one thing that they do is if you get hit and it brings some blood on your cut–hit.
261
00:24:27,639 –> 00:24:32,999
If it’s not profusely burning–“burning” kihcit– bleeding, just keep playing.
If it’s not profusely burning–“burning” I said– bleeding, just keep playing.
262
00:24:32,999 –> 00:24:35,880
Akkopane monket. Wikekot.
Keep playing. Don’t quit.
263
00:24:35,880 –> 00:24:43,030
And you just continue the game until it’s over with, and then you can clean yourself up.
And you just continue the game until it’s over with, and then you can clean yourself up.
264
00:24:43,030 –> 00:24:50,124
But my interpretation of it is, they wear that necklace. It’s made out of felt.
But my interpretation of it is, they wear that necklace. It’s made out of felt.
265
00:24:50,124 –> 00:24:53,999
It’s symbolic of blood.
It’s symbolic of blood.
266
00:24:54,041 –> 00:25:06,294
And my interpretation of that is we are there, because God has enabled us to be a part of that,
And my interpretation of that is we are there, because God has enabled us to be a part of that,
267
00:25:06,294 –> 00:25:12,230
and we recognize it by the, not wiping the blood from the wound.
and we recognize it by the, not wiping the blood from the wound.
268
00:25:12,230 –> 00:25:19,398
Could God’s son wipe the blood from the mock thrown on his head? No.
Could God’s son wipe the blood from the mock thrown on his head? No.
269
00:25:19,398 –> 00:25:26,937
Could he wipe blood from the wound on his side? No. So that’s my interpretation of that now.
Could he wipe blood from the wound on his side? No. So that’s my interpretation of that now.
270
00:25:26,937 –> 00:25:34,367
And uh, what else can it be? I mean, that’s what we’re there for just to have fun and,
And uh, what else can it be? I mean, that’s what we’re there for just to have fun and,
271
00:25:34,367 –> 00:25:45,238
and do something that would relate us to having God put us there, so
and do something that would relate us to having God put us there, so
272
00:25:45,238 –> 00:25:48,435
that is the reason for the game.
that is the reason for the game.
273
00:25:48,435 –> 00:25:53,064
It’s not for hate or anything like that.
It’s not for hate or anything like that.
274
00:25:53,064 –> 00:25:57,657
That’s the thing that they always taught in the ceremonial ground.
That’s the thing that they always taught in the ceremonial ground.
275
00:25:57,657 –> 00:26:04,534
No hating nobody, just the, not even the bug there has a place, respect it.
No hating nobody, just the, not even the bug there has a place, respect it.
276
00:26:04,534 –> 00:26:09,103
And here’s a ball. I can see that’s a real uh–
And here’s a ball. I can see that’s a real uh–
277
00:26:09,103 –> 00:26:11,338
I think it’s called uh–
I think it’s called uh–It’s made out of deer hide
278
00:26:11,338 –> 00:26:16,277
It’s made out of deer hide? Cusse, cusse.
It’s made out of deer hide? Cusse, cusse.
279
00:26:16,277 –> 00:26:22,444
Some of them, I think I’ve heard them say cusse pokko, cusse pokko.
Some of them, I think I’ve heard them say cusse pokko, cusse pokko ‘deer hide ball’.
280
00:26:22,444 –> 00:26:31,937
And that’s what they used. And then what this is for? I can just only assume
And that’s what they used. And then what this is for? I can just only assume
281
00:26:31,937 –> 00:26:39,071
when you tie something like that on there, it uh lessens the flight of the ball.
when you tie something like that on there, it uh lessens the flight of the ball.
282
00:26:39,071 –> 00:26:44,676
Without it, it could probably go more, you know at length. M-hm.
Without it, it could probably go more, you know at length. M-hm.
283
00:26:44,676 –> 00:26:52,070
So this kind of slows down the ball down a little bit so as not to throw way beyond the, out of bounds or whatever.
So this kind of slows down the ball down a little bit so as not to throw way beyond the, out of bounds or whatever.
284
00:26:52,070 –> 00:26:58,180
So it kind of flutters. M-hm.
So it kind of flutters. M-hm.
285
00:26:58,180 –> 00:27:07,123
Momen hvtą mv lucv owakat mv hoktvke lucv ‘sopanakat
And now, the women that dance with the turtles
286
00:27:07,123 –> 00:27:08,987
Mv tv, lucv hahic[ec]cet owv?
Do you also make tutles?
287
00:27:08,987 –> 00:27:11,015
M-hm. ‘Tehvpoyvtē.
M-hm. I put them together.
288
00:27:11,015 –> 00:27:17,500
Mvo mvta ehena cvcke tatēt ’staklik’ ’tehvpoyat.
My mom would sit and put them together.
289
00:27:17,500 –> 00:27:19,867
Hēcit ienlik’t.
I would sit and watch.
290
00:27:19,867 –> 00:27:23,866
’Mvlostetvn mvn vlicēc’t owit [ow]vtē[s]. M-hm.
That’s when I started wanting to. M-hm.
291
00:27:23,866 –> 00:27:28,594
Mon mv, lucv tat eskerkēt hopoyetvt owv?
And then, do you look for a certain kind of turtle?
292
00:27:28,594 –> 00:27:33,937
Estet em vkerrickvt omat tikē witēs. Ę̄ lucv lanuce vtēkusen.
It depends on the person’s preference. Usually just light brown turtles.
293
00:27:33,937 –> 00:27:43,295
Lucv hvtą hvnket ’sem en–’sem encvlahat kicvkisont os, orange and black.
Then there’s another turtle that has a mixture of colors, orange and black.
294
00:27:43,295 –> 00:27:47,869
“Mv tat ’sēvnice-mahekot owvccvs,” cvcke tatē makemvts.
My mom use to say “Don’t use those.”
295
00:27:47,869 –> 00:27:58,381
Owisen mv, mv–nake tē? Lucvt era tohahvwv owakus’ owē hakēt.
And now that–what is it? Like a turtle with little boxes on its back.
296
00:27:58,381 –> 00:28:01,596
Box turtle kic’t okhoyēs kowi[s], mv tat.
They call them “box turtle”, I think.
297
00:28:01,596 –> 00:28:04,518
Mowan owaket ont owv? Mvn ’sēvnic’t owēt ont o[s].
Is that what they use? That’s what they use.
298
00:28:04,518 –> 00:28:17,624
Onkv mv lucv nvcowat mahet mv ele hvnke hayetskat. Ensulkē…vntat mēcin owat, eight.
About how many turtles do you use to make for each leg. The number…if I’m doing it, eight.
299
00:28:17,624 –> 00:28:27,440
Cenvpakusen on either side. Mis resensulkusēn este yac’n owat, ēme tat oh-vpoyaken hēcit o[s].
Eight on either side. But if someone wants more, I’ve seen them add more themselves.
300
00:28:27,440 –> 00:28:37,041
Onkv mv lucv hvtą kērrvyat mv, mowē mahokat uh, lucv enhoktvke owēt owēs.
Now from what I’ve learned, and what I’ve heard, they are female turtles.
301
00:28:37,041 –> 00:28:39,431
Mvn owetvt owēs, makē owēt okhoyen,
That’s the way it should be, they used to say,
302
00:28:39,431 –> 00:28:44,311
hvtą lucv enhonvnwv hv̨mkusēt mvn vpvkēt owvhanēt owēs.
and to have one male turtle.
303
00:28:44,311 –> 00:28:47,631
Makēt owet onahoyen pohvyēt owes. Mv tv?
That’s what I heard them say. What about that?
304
00:28:47,631 –> 00:28:52,567
Mv ‘svmmon pohvkot ont owisen nak mowvhanē owēn.
I haven’t heard too much of that.
305
00:28:52,567 –> 00:28:58,350
Opunvkv pohvyvtēt. Cvckike tatē tat naken cvkiceko-mahekot owemvts.
I heard of something like that. My late parents didn’t tell me things like that.
306
00:28:58,350 –> 00:29:04,800
Nak mēcakat tvn kerrvkēt mēcvkepē witvtē[s] monkon owis.
The ones that do that, are the ones that probably knew.
307
00:29:04,800 –> 00:29:13,492
Mowis mvn mak[e]tskat owen, lucv hoktvke vlkēn owat.
As you’ve said, if they’re all female turtles.
308
00:29:13,492 –> 00:29:16,853
Mvt mvt ont os mahoken pohvyvtēt os, ’stowusat. M-hm.
I heard a little of them saying that that’s the way it is. M-hm.
309
00:29:16,853 –> 00:29:27,272
Ohwen mv hvtą lucv hopoyetv hvtą eshecetv oketv ’svcvpke-maheko onkv lvpkvhan ’sehecvhanak’n owat mvo
When the time comes to look for and find turtles,
310
00:29:27,272 –> 00:29:30,919
hoktvke tvlkv ’sehecesko witētok, mvo.
It will probably take longer to find all female turtles.
311
00:29:30,919 –> 00:29:36,209
Mv ’towe-mahekot owe witē mowē lucv estowis vhopo[ye]t. M-hm.
It probably doesn’t matter what turtles you put together. M-hm.
312
00:29:36,209 –> 00:29:41,657
Mowisen mv eskerkvkusat mv box turtle kiceyon mvn okhoyes.
It doesn’t matter even though they want certain ones what they call box turtle.
313
00:29:41,657 –> 00:29:45,199
Mvn mahoket owet on pohit owan.
That’s what I’ve heard them say.
314
00:29:45,199 –> 00:29:58,178
Mowen mv–nake tē?–hoktvke em pvnkv mv, mv Ribbon Dance kihocat mvn. Mv ohfvccv tv?
Well then–what is it?–that women’s dance, what they call the Ribbon Dance. What about that?
315
00:29:58,178 –> 00:30:03,473
Eskērkvkēt hvtą hoktvke mv enhueretv mvo eskerkēt owet ont on.
There are certain positions for head women to stand.
316
00:30:03,473 –> 00:30:07,000
Mvo mv tv? estowusat ohfvccv pum onayetskehą?
Can you tell us a little bit about that?
317
00:30:07,000 –> 00:30:14,662
M-hm. Hompetv hayiket em afvcketv kvsvppē osten, makaket.
M-hm. When the cooks celebrate they have four cooling breaks, they say.
318
00:30:14,662 –> 00:30:17,399
Ohkērkuecak’n owat pohakvtēt on.
If they have an announcement, they hear it.
319
00:30:17,399 –> 00:30:28,599
Monkv hompetv hayiket mvt uh paskofv tat hvtvm ralicēc’hvn’t on omat,
So when the cooks enter the dance ring and start,
320
00:30:28,599 –> 00:30:35,661
ohrolopē mocvse tat enhakak’t ont owēt ont o[s], July, vce-lane lokcof.
the new year has begun, in July when the corn becomes ripe.
321
00:30:35,661 –> 00:30:42,904
Hompetv hayike tat ’svlicehcet nak tat takhvsvtēhcet.
First the cooks begin to clean up things.
322
00:30:42,904 –> 00:30:48,055
Hoktvke ‘panak’t tis, ‘pvnaken hēcvnks kic’n owat,
If y’all have see any women dancing
323
00:30:48,055 –> 00:31:00,297
monkv hecak’to sekot on owat, nak vpeswv ’swarkv–meat clever? M-hm. It’s symbolic, they make it out of board.
or if you have never seen it, the vpeswv ‘swarkv– meat clever? M-hm. It’s symbolic, they make it out of board.
324
00:31:00,297 –> 00:31:03,558
Those two women up front, they use that, and they use a chopping motion.
Those two women up front, they use that, and they use a chopping motion.
325
00:31:03,558 –> 00:31:07,664
They don’t–they’re not supposed to just kinda swing it like they do. M-hm.
They don’t–they’re not supposed to just kinda swing it like they do. M-hm.
326
00:31:07,664 –> 00:31:10,961
Make a… M-hm, ’slafkē owēt, uh-huh.
Make… like a cutting motion.
327
00:31:10,961 –> 00:31:19,917
That’s to cut in small pieces anything that was not wanted that,
That’s to cut in small pieces anything that was not wanted that,
328
00:31:19,917 –> 00:31:26,181
you know might’ve got into the ground, and it’s their way,
you know might’ve got into the ground, and it’s their way,
329
00:31:26,181 –> 00:31:34,019
it’s the women’s part in getting the purity of the ground back to where it should be.
it’s the women’s part in getting the purity of the ground back to where it should be.
330
00:31:34,019 –> 00:31:40,531
And that’s, mvn mēcak’t owet ont o[s], warat. M-hm. ‘Pvnak’n owat, awarwįcet.
And that’s what they’re doing when they slice. M-hm. When they’re dancing, they’re really slicing.
331
00:31:40,531 –> 00:31:54,461
Respokēn owat, honvntaket lvcce, ‘to-esse ocvken ‘tohhecvket on pasetv vlicēcakhen.
And when they’re finished, the men have branches with leaves and face each other and they start sweeping.
332
00:31:54,461 –> 00:32:00,307
Symbolic of sweeping up that small pieces mvn mēcakvtē.
Symbolic of sweeping up that small pieces that they’ve done (sliced).
333
00:32:00,307 –> 00:32:02,371
Mvn mēcak’t owēt ont o[s].
That’s what they’re doing.
334
00:32:02,371 –> 00:32:05,846
Totkv tis, they shake it over the fire, totkv.
The fire, too, they shake it over the totkv ‘fire’.
335
00:32:05,846 –> 00:32:10,470
Onkat east arbor mvn oh-vwikak’t owet ont o[s].
Or they toss it over the east arbor.
336
00:32:10,470 –> 00:32:16,325
Monkv hompetv hayiket mvt ehen, takhvsvtec–mv tat takhvsvtecak’t owet ont o[s].
So the cooks are the first to start cleaning up.
337
00:32:16,325 –> 00:32:22,777
That’s to get rid of all the negative or whatever might’ve come in from last year.
That’s to get rid of all the negative or whatever might’ve come in from last year.
338
00:32:22,777 –> 00:32:27,371
When it, when it shut down for the winter until present.
When it shut down for the winter until present.
339
00:32:27,371 –> 00:32:31,911
O, hę̄re-mahes onayets[kes]. So we’re proud of the women’s part of it.
Oh, you told us very well. So we’re proud of the women’s part of it.
340
00:32:31,911 –> 00:32:40,215
Without them, as far as the ground goes, we’re not complete. But not all grounds follows through, they–
Without them, as far the ground goes, we’re not complete. But not all grounds follows through, they–
341
00:32:40,215 –> 00:32:45,441
some of them don’t that, but I think about 90% of them do.
some of them don’t that, but I think about 90% of them do
342
00:32:45,441 –> 00:32:56,072
And, uh, and as they do so, the Mekko’s arbor is always uh facing east, why?
And, uh, and as they do so, the Mekko’s arbor is always uh facing east, why?
343
00:32:56,072 –> 00:32:59,348
Nak ‘stowetsken kont maketske witvtē?
You probably wondered the reason why?
344
00:32:59,348 –> 00:33:08,754
uh, it’s so that they don’t want to miss a second of the coming of the Lord.
uh, it’s so that they don’t want to miss a second of the coming of the Lord.
345
00:33:08,754 –> 00:33:14,652
If it should ever arrive, we don’t want to have our back to it, so we sit facing east.
If it should ever arrive, we don’t want to have our back to it, so we sit facing east.
346
00:33:14,652 –> 00:33:19,631
If it should ever vlak’n owat. We don’t want to, so that’s what that is.
If it should ever come. We don’t want to, so that’s what that is.
347
00:33:19,631 –> 00:33:22,950
Mēkusvpkv-cuko matvpowen vpokvket ont o[s].
Churches are the same way.
348
00:33:22,950 –> 00:33:24,389
Hvsossv fvccv vhēcet.
Facing the East.
349
00:33:24,389 –> 00:33:31,991
Onkv mvn ’svhēcken yv este-cate em mēkusvpkv-cuko mv mowvken mēcakhoyvtēt ont owv?
Is that the way the native churches were shown how to do?
350
00:33:31,991 –> 00:33:44,190
M-hm. O, hiyowat kērris. Yeah, they don’t want to miss. Estvmahēt ot onko? Estvmahet mowē.
M-hm. Oh, now I know. Yeah, they don’t want to miss. That’s excellent! Excellent.
351
00:33:44,190 –> 00:33:54,841
Hiyowat uh mv, uh, este em vliketv owakat, vnet, uh, Wotkvlk’t owis. Ohwen cēme tv?
And now people’s clans, mine is Raccoon. What about you?
352
00:33:54,841 –> 00:33:57,586
Hvlpvtv. Uh-huh, Hvlpvtvt owetsken.
Alligator. Uh-huh, you are Alligator.
353
00:33:57,586 –> 00:34:05,586
Onkv mv mowē hvtą etenahvnkvlke owēt, uh, cvrket Fuswvt owvtēt owēs.
So now about the relationships of our clans, my father was Bird.
354
00:34:05,586 –> 00:34:12,028
Vnt Wotkot–I mean cvcket wotkot onkv, mvt cvcke vcak-ayat Wotko cvhakvtēt ont os.
I am Raccoon–I mean my mom is Raccoon. I follow my mother and became Raccoon.
355
00:34:12,028 –> 00:34:16,361
Wotko cvhaket ont os.
That’s how I became Raccoon.
356
00:34:16,361 –> 00:34:26,085
Owisen, mv estet onkat honvnwv mvt Fuswvt ont on owat mvt cvrke owēt haket ont owv?
Then, if a person or a male is of the Bird, then does he become related to me as my father?
357
00:34:26,085 –> 00:34:30,733
Uh-huh, rem ētvt ont owat, uh-huh. Etenahvnke owē mahoket ont on.
Uh-huh, if he belongs, uh-huh. They say it’s like kin.
358
00:34:30,733 –> 00:34:33,499
Mvn kerre-mahvkot owet ont owi[s].
I don’t really understand that.
359
00:34:33,499 –> 00:34:39,082
Mowen ehen cēme ’mohhayvhickvn kowanti.{} uh
I’m going to try to explain it to you.
360
00:34:39,082 –> 00:34:46,988
New Tulsa fulleyat. Aktvhvccike, cvrke tatē aktvhvcciket ont owemvts.
When we were at New Tulsa, my later father was Aktvhvcce clan.
361
00:34:46,988 –> 00:34:57,418
And uh mv vculē Aktvhvcce mvn empuetake mv fullat ’tenahvnke pohak’t owet ont o[s]. M-hm.
And the elder Aktvhvcce clan and his children that were there, they heard they become relatives. M-hm.
362
00:34:57,418 –> 00:35:00,478
’Tecakkakat. M-hm.
Brothers and sisters. M-hm.
363
00:35:00,478 –> 00:35:11,228
Em vculkv ‘stont o estowis, cerke hakē empuetake mvt tenahvnke, brother and sister. M-hm.
No matter their age, they become your father, his kids are relatives,brother and sister. M-hm.
364
00:35:11,228 –> 00:35:16,461
Ohwen hoktē hvtą hvnket ētv uh, Wotkvlket ar’t on owat mvt,
And if another woman is Raccoon,
365
00:35:16,461 –> 00:35:20,170
cvrvhv onkat cawvnwv owē hak’t ohą, mv tv?
does she become my older or younger sister?
366
00:35:20,170 –> 00:35:32,071
Mvt uh… cvcket? Uh ę̄ mowen ehen mowvhanē owēn.
That uh… [Or] my mother? It almost becomes like that, but I have to think about the real truth
367
00:35:32,071 –> 00:35:39,354
Fąccusen ehen oh-vkerrihcet makvyē ta[ye]n owat, hę̄re tat ę̄ ‘svhopakat vtēkusen.
If I can think as near the truth as I can, I am going to say it. It would be good, but I’m just using it as an example. {}
368
00:35:39,354 –> 00:35:46,617
M-hm. Mak’t owit ont o[s]. Hvnkvtēken Aktvhvccike ar’t on owat, hompetv hayvt on owat,
M-hm. That’s what I’m saying. If there’s just one in Aktvhvcce clan, if it’s a cook,
369
00:35:46,617 –> 00:35:55,052
Aktvhvcciket on ont owē, cvcke hak’t owet ont o[s]. Honvnwvt ont on owat, mvo cvrke, cvrke, cvrke mahhēt owēt.
and she is Aktvhvcce clan, she becomes like my mother. If he’s a male. He becomes like my father.
370
00:35:55,052 –> 00:35:58,297
O, uh-huh. Kērris, hiyowat.
Oh, uh-huh. Now I know.
371
00:35:58,297 –> 00:36:06,621
Mon uh este herickv owakat mvo mv–nake tē?–
Then about the burials too–what is it?–
372
00:36:06,621 –> 00:36:11,703
cuko-rakko owat tis vrę̄pet sasit onkv, {} mvn vkvsvme-mahet mv
If a person belonged to a ground and really believed that way,
373
00:36:11,703 –> 00:36:18,243
em oketv vrę̄pet owvtet ’cohlet mowvhanvtet sonkēpison owat mv
when it came to the end of his time if it happens that he passes away,
374
00:36:18,243 –> 00:36:23,843
herickv kihcet, you know fullet onkv, em estvlke. M-hm.
for burial, as you know his family goes about making arrangements. M-hm.
375
00:36:23,843 –> 00:36:29,446
Hvtą nerē ’sem vpoketv mvo kicaket. M-hm.
And they sit up with him at night, they say. M-hm.
376
00:36:29,446 –> 00:36:34,718
Mvo fullet onkv, mv vrahkv ohfvccv, mv tv, naket owē tē?
What’s the reason for that?
377
00:36:34,718 –> 00:36:44,473
Em vpoketv maketskat hvte somkēpat enhvmkusē tokot owvrēs makaken.
When you mentioned staying with him if he just passed, you don’t leave the body alone, they say.
378
00:36:44,473 –> 00:36:51,416
’Mvtēkusen pohvyvtēt owē[s]. Enhvmkusēn wihket. Eswakkvnto onkot enhorkasv ocēt
That’s all I’ve heard. Like when they are left alone, not like that, but should have company.
379
00:36:51,416 –> 00:36:53,769
Pohyvke-mahe sekot.
So that person won’t be lonesome.
380
00:36:53,769 –> 00:36:59,459
Ąyen vcayēhoc’n owat, mvt reyoksēt owatike witē.
When they bury him that would be the end.
381
00:36:59,459 –> 00:37:03,891
Mowen este vcayehoc’n owateu, nak
And the person being buried, too,
382
00:37:03,891 –> 00:37:13,847
’pvnkv haco tis ayehpvts kowetsken owat, mv tat vcakēt ont os makat, vcakēt omet. And uh
if you had wished to go to stompdance, it is very sacred, they say, it’s sacred. And uh
383
00:37:13,847 –> 00:37:18,916
nak Ohfvnkv tat eyohfolecicet onkv.
he’s going back to the Creator.
384
00:37:18,916 –> 00:37:20,740
Nettv osten ’mehaket
Wait four days,
385
00:37:20,740 –> 00:37:24,296
on owat momof tat
if you go to the dance earlier
386
00:37:24,296 –> 00:37:25,632
’stowe-mahekot [ow]ē[s].
he won’t be in favor.
387
00:37:25,632 –> 00:37:30,716
Nak mowē hvtehaken ‘pvnkv-haco vyetvt tat
Your behavior is against what our belief is
388
00:37:30,716 –> 00:37:35,666
Ohfvnkv tat icem vloste-mahekot nake tan mowen
You don’t find favor with the Creator.
389
00:37:35,666 –> 00:37:40,130
enrvpecē owēt nekē toccekv mv tat tayekos.
That’s not right to go against or away from him.
390
00:37:40,130 –> 00:37:42,484
Mv makaket owemvts, mvo.
They used to say that too.
391
00:37:42,494 –> 00:37:48,354
Vsēhkv sųlkēt hvtą ’sēenfvyvtkv owakusat ocvkēt ont on.
There are many rules and precautions.
392
00:37:48,354 –> 00:37:50,609
Kērrit oweton okces.
I am learning them.
393
00:37:50,609 –> 00:37:55,999
Nak vnvcomē heretin uh ę̄
There are several things (ways).
394
00:37:55,999 –> 00:37:59,423
ę̄ ayat nettv hvmkusē tokon,
You can’t learn it all in one day,
395
00:37:59,423 –> 00:38:08,078
nettv vnvcomē hę̄ren ayen nak mowat kerretv tat etohkvlkąken
it takes several days, and as time goes you’re learning together more.
396
00:38:08,078 –> 00:38:14,142
oweton to nak mak hiyowe ton tos. Ce mak mak’tv sepekon ę̄ kērret.
they say this is the way it is. Don’t say anthing against it, just learn.
397
00:38:14,142 –> 00:38:21,456
Hvtą hvnken ēfolecicvhan’t [ow]is, ‘towusis. ‘Tonhkos. Hoktvke panik’.
I’m going to go back just a little bit. That’s alright, about women dancers.
398
00:38:21,456 –> 00:38:27,443
Hoktvke panik’ ‘pvnak’n owat, este tis. It’s sacred.
Women dancers, when they’re dancing. It’s sacred.
399
00:38:27,443 –> 00:38:33,439
Hoktvke ‘panik’ mehenwē. sacred. Mowēt onkv.
Women dancers are sacred. sacred. That’s the way it is.
400
00:38:33,439 –> 00:38:39,848
Este tis aren nvcon ‘pvnakes kont vhvmkatet one, two, three.
If a person is there counting how many are dancing, one, two, three.
401
00:38:39,848 –> 00:38:41,833
Vsēhkv hayaket [ow]emvts.
They speak of the rules during that time.
402
00:38:41,833 –> 00:38:46,447
Nak tat! Mv enkvpvketv tokot ont os cē. Nak tat!
Those (rules)! You can’t do what you want, you can’t separate yourself from those rules.
403
00:38:46,447 –> 00:38:49,206
Herekis, est’ oh-vlvkē tayēt owēs.
It’s not good, something bad could come upon a person.
404
00:38:49,206 –> 00:38:51,840
Vhvmkatet vhvmkvtehpvts kont,
If a person is counting
405
00:38:51,840 –> 00:38:54,735
nvcon ‘pvnakis mak’tv tis kont,
and wanting to tell how many were dancing,
406
00:38:54,735 –> 00:38:57,440
vhvmkatetsken [ow]at, mv tat enkvpvketv onko tont os.
if you’re counting, there’s a rule that you’re not supposed to separate them.
407
00:38:57,440 –> 00:39:03,406
Mvo vsēhkv hayaket [ow]emvts mvo vkerretv vm vlak’t on oki[s].
That thought just came to me. That’s what I mean.
408
00:39:03,406 –> 00:39:07,248
Mvo pohvyvntes.
I’ve heard that, too.
409
00:39:07,248 –> 00:39:14,652
So there’s a sacredness about it, that ribbon dance, that we have to kinda follow, adhere to,
So there’s a sacredness about it, that ribbon dance, that we have to kinda follow, adhere to,
410
00:39:14,652 –> 00:39:20,940
but uh, and as far as the burial goes,
but uh, and as far as the burial goes,
411
00:39:20,940 –> 00:39:23,847
you don’t want to offend the Creator.
you don’t want to offend the Creator.
412
00:39:23,847 –> 00:39:27,827
Enrvpēcē owēt afacket vretv mvt
You don’t want to offend the creator by pretending to be happy.
413
00:39:27,827 –> 00:39:35,192
There’s a time and place for that–to dance. Not right after a funeral.
There’s a time and place for that–to dance. Not right after a funeral.
414
00:39:35,192 –> 00:39:40,648
They felt that the aura, I guess, ’tan okvyv? M-hm, m-hm.
They felt that the aura, I guess, am I saying it right? M-hm, m-hm.
415
00:39:40,648 –> 00:39:43,638
On your body from being around a deceased. M-hm.
On your body from being around a deceased. M-hm.
416
00:39:43,638 –> 00:39:53,304
Give it time to dissipate, approximately four days, nettv osten, then you can, uh, enjoy ’pvnkv-haco.
Give it time to dissipate, approximately four days, nettv osten, then you can, uh, enjoy the stompdance.
417
00:39:53,304 –> 00:39:57,052
Otherwise you’d be offending the Creator too soon.
Otherwise you’d be offending the Creator too soon.
418
00:39:57,052 –> 00:40:03,702
O, ahecekot mak’t okhoyat hēcet tohwiyat ti.
He said don’t look, but I was looking that way.
419
00:40:03,702 –> 00:40:13,921
Hokvs. Hiyowat uh nak herąken pum onayet em apohicet owēt ont on.
Ready. Now uh he has told us very good information, and we’ve really listened.
420
00:40:13,921 –> 00:40:20,469
Este-catvlket owepēyat pum estvlke onkat etekerretv tis, etekērret este,
Us being natives, our families or aquaintances, people we’ve met,
421
00:40:20,469 –> 00:40:28,112
hvte etekerrvkis owat onvkuce owvke nak tis onvyaket ona[ye]t okakē owēt owvnts.
and people we’ve just met, like story tellers, they used to tell us stories that have meaning to it.
422
00:40:28,112 –> 00:40:34,035
Afvcketv uh ’stenlicaken vpēlet arvket vkerricet,
They place happiness for us sometimes,
423
00:40:34,035 –> 00:40:39,409
netta estofv tis vkerricet vpelkv vpelēt arvket owvntok.
you could be thinking about it, and it’ll make you laugh and smile. It just happens.
424
00:40:39,409 –> 00:40:43,909
Hiyowat mv onvkucen pum onayvhan’t os.
Now he’s going to tell us that story.
425
00:40:43,909 –> 00:40:53,744
Hvnket uh nak ’stowen cufet hvce kocoknusēt ont owat. Pum onvyvhan’t os.
The one story on why the rabbit has a short tail. He’s going to tell us.
426
00:40:53,744 –> 00:41:05,108
Uh mowen nak-onvkuce owat tat pohet vpelickv tis ’tenhayuset.
Uh well, we have heard the stories that made [people] laugh together.
427
00:41:05,108 –> 00:41:10,793
Nake tis mowē tat tis owvtēs kont pohet aret ’stvcolvtēt onkv.
I think it could’ve happened like that as I grew up hearing those.
428
00:41:10,793 –> 00:41:16,587
Hvnke onayaken pohvyat, uh Cufe tat.
One that I heard them tell, the Rabbit.
429
00:41:16,587 –> 00:41:27,291
Cufe tat hofǫnnof, hvce tat cąpkusēt on. […] ar’t owvtēt ont owisen.
A long time ago the Rabbit had a very long tail as he went about.
430
00:41:27,291 –> 00:41:36,130
Mowen nak nanopēn {} oh-ar’t, cufe tat ont owaten, parvnke tat
When the rabbit was eating, but on the other side
431
00:41:36,130 –> 00:41:41,926
nak lanvkusat tat parvnke tat ’stvmahen ocet hēcet.
he saw a great amount of greens.
432
00:41:41,926 –> 00:41:48,002
’Tewvlapken owat, mvn ‘sē–ē-vnicepvyē tat owan os kont ont owisen,
He was thinking if he crossed over, he could help himself.
433
00:41:48,002 –> 00:41:54,490
Tasik’tv vyeko tayeko, hvccuce tat tvphēt owepkv.
He could not jump and go over there, because the creek was too wide.
434
00:41:54,490 –> 00:41:56,978
Oh-etetaskeko ta[ye]t on.
He looked it over and knew he was unable to jump it.
435
00:41:56,978 –> 00:42:01,327
Hvlpvtvt akwakkvtet mv mowen ēhēcat.
An aligator was laying in there and he saw him.
436
00:42:01,327 –> 00:42:06,566
Cufe tat mowē ’mvlostēt ont on kērrē ont on.
The rabbit knew he favored him.
437
00:42:06,566 –> 00:42:10,936
Mvn ę̄ naken kicen, ’stowēt ar’n owat,
He was going to just say something to see how he reacts,
438
00:42:10,936 –> 00:42:14,382
kicvhan’t [ow]is kont, ohkuekvtē, cufe.
and as he was talking, the rabbit moved closer.
439
00:42:14,382 –> 00:42:20,126
Hvlpvtv tat cufe ohkueyiket, “Ahēcetskat cehēc’t owi[s].”
The alligator moved towards him, and said “I saw you looking over there.”
440
00:42:20,126 –> 00:42:24,212
“Mv nak-lanvkat ceyac’t, ceyac’t, cem vlostēt owv?”
“Those greens that you want, are they your favorite?”
441
00:42:24,212 –> 00:42:27,027
“M-hm. Vwelvpkvkot tat on.”
“M-hm. I can not go across it.”
442
00:42:27,027 –> 00:42:31,374
“Mon owat, cvna cvpkēt onkv,
“Well then, my body is long,
443
00:42:31,374 –> 00:42:37,892
ohwakkin owat, cvhvcen vm ohtasiket ąyet rorvhan’tsken owat,
so if I lie down and you jump on my tail,
444
00:42:37,892 –> 00:42:39,866
parvnke tat rorepetskē tat o[s].
you’ll be able to get to the other side.
445
00:42:39,866 –> 00:42:43,147
Nak-vtakrv tat lanvke ocet onkv,
There were plenty of green weeds,
446
00:42:43,147 –> 00:42:49,081
cufe tat em vlostē hayen enherēn on okhoskvn hvcen iem ohtaskvtē[s].
and they were the rabbit’s favorite, so he jumped on his tail.
447
00:42:49,081 –> 00:42:56,643
Cufe tat hvce tat cąpkusēt on taskēt ēhvyon era ton ekv.
Since the rabbit had a very long tail he was kind of jumping on his back and his head like this.
448
00:42:56,643 –> 00:42:58,655
Ekv mahen rem orat tat
He was there right near his head,
449
00:42:58,655 –> 00:43:02,024
“ē-vkerrickv tat ę̄ tayekis owet ont os.
he thought to himself that something’s not right.
450
00:43:02,024 –> 00:43:09,478
Nak tis kerrvkis on hakvton mowanton kont vm ē.. em vkerrickv enhakat tasket ont owisen,
When you get that feeling that something’s going to happen the thought of jumping came to him,
451
00:43:09,478 –> 00:43:18,211
hvlpvtv tat vkerrickv ētvt owepetskv hvmkv tat akketv kon tisen hvce vtēkusēn em vkiken,
but the alligator had a different thought so he tried to bite the whole (rabbit), but just bit his tail off.
452
00:43:18,211 –> 00:43:26,772
hiyowusēt enwihken, mv mont on, cufe hiyowen hēcvkat kocoknusēn haket on ar’t owet ont os.
Then he left him with that, so that’s why when we see the rabbit now, he has a really short tail.
453
00:43:26,772 –> 00:43:29,888
kic’t onahoyen pohvyvtēt owē[s].
That’s what I heard being told.
454
00:43:29,888 –> 00:43:39,818
So hvtą, nak mowat uh vnvcomē hę̄ret ocvkēt owet,
So again, there are just a few good ones (stories),
455
00:43:39,818 –> 00:43:45,931
vkerrickv ‘stenhakeyon monkat ę̄ uh ‘ste-catik’ enfulletv tat afvckvkēt owet,
as we think about it, the Indian ways were always happy,
456
00:43:45,931 –> 00:43:50,788
nake cvpakkē vretv tokot mv svmmos-mahat
and what was most important was to not be going around angrily,
457
00:43:50,788 –> 00:43:59,349
enfulletvt onkv vnatoketv ’tvmahen ocvkēt onkv ful’t on pohakis owvtēt on.
joking was their way and they had a lot to tell and we would listen to them.
458
00:43:59,349 –> 00:44:11,475
Este hvnket uh nak onayen pohimvts. Uh cu– uh efv tat, efv tat takwakken owat,
There was one person I heard telling about one thing. If a dog is lying down,
459
00:44:11,495 –> 00:44:16,597
cufe tis vwolicvhanet vlak’n owat assēcēt ont o[s].
If the rabbit is coming near him he chases him.
460
00:44:16,597 –> 00:44:19,333
Assehcen eto-ofvn recēyet ont o[s].
He chases him into the woods.
461
00:44:19,333 –> 00:44:22,844
If that rabbit comes kinda close to the dog,
If that rabbit comes kinda close to the dog,
462
00:44:22,844 –> 00:44:25,705
that dog will always jump up and just chase it.
that dog will always jump up and just chase it.
463
00:44:25,705 –> 00:44:27,794
And there’s a reason behind that.
And there’s a reason behind that.
464
00:44:27,794 –> 00:44:38,400
And they said that uh that one–on a day like always, you know, they just uh,
And they said that uh that one–on a day like always, you know, they just uh,
465
00:44:38,400 –> 00:44:47,854
that dog, in its first stages of what it was, had a small mouth.
that dog, in its first stages of what it was, had a small mouth.
466
00:44:47,854 –> 00:44:56,461
Cųtkusēt on, cokwv. And he could whistle, that dog, he or she could whistle.
His mouth was small. And he could whistle, that dog, he or she could whistle.
467
00:44:56,461 –> 00:45:05,616
Afvckēt ont, efv tat ‘slopicusēn ę̄ vrēpet cufe ’mapohicet, cufe heard him.
The rabbit listened to the dog as he was going around being happy and good, rabbit heard him.
468
00:45:05,616 –> 00:45:15,615
And uh cufe was kinda a little jealous, fekcahket ont em apohic’t ont.
And uh the rabbit was kinda a little jealous, jealous as he was listening to him.
469
00:45:15,615 –> 00:45:24,912
Netta hvn–, ’stowvhan’ tis on owat ’mehaket owet arvtē tis owet cufet rem orvtē[s].
One day, he was waiting around like he had something to do, and the rabbit went to see him.
470
00:45:24,912 –> 00:45:31,519
Efv tat mv fǫhketskat, your whistle, herįcus’ owat.
Hey dog, your whistling, your whistle it is beautiful.
471
00:45:31,519 –> 00:45:36,759
Resen hę̄rēn fohketsken hayarē[s]. I can make it better.
I can make you whistle much better. I can make it better.
472
00:45:36,806 –> 00:45:42,012
And that dog thought about it. He said, “I like the way I whistle.”
And that dog thought about it. He said, “I like the way I whistle.”
473
00:45:42,012 –> 00:45:49,626
Said “tat o[s]” cufet okat. “Huh uh, cem vnicin owat, resen hęrusen.”
The rabbit said “It’s fine.” Then he said “No, if I help you, it will sound more beautiful.”
474
00:45:49,626 –> 00:45:53,500
Real pretty, fohketskvrēs.
You will be whistling real pretty.
475
00:45:53,500 –> 00:45:58,380
’Moh-vkvsamvtē[s]. Efv tat enka mvn enfekhoniyen.
He agreed with him. The dog accepted and stayed.
476
00:45:58,380 –> 00:46:02,021
Cufe tat went to work, cut it like this where that real small opening [was],
The rabbit went to work, cut it like this where that real small opening [was],
477
00:46:02,021 –> 00:46:07,285
cut it back, and then the other side, both of them about the same.
Cut it back and then the other side, both of them about the same.
478
00:46:07,285 –> 00:46:10,946
And boy that dog was just feeling good about himself.
And boy that dog was just feeling good about himself.
479
00:46:10,946 –> 00:46:15,333
Hokvs ca, hiyowat, hvtą resenherēn fohkarēs kont *he gasps* makat vpaken,
The dog was thinking, “We’re done now, I’m going to whistle better,” but as soon as he took a breath,
480
00:46:15,333 –> 00:46:18,496
cufe said, “No, no, no, hvtecce, hvtecce. Vm ehak’cen.”
the rabbit said, “No, no, no, hold on, hold on. Wait for me,
481
00:46:18,496 –> 00:46:25,739
vsē eto atakhuerat rohrit, cvhvcko tat rakrvkēt onkv.
until I reach where that tree is standing. My ears are big.
482
00:46:25,739 –> 00:46:28,242
My ears are big, sensitive.
My ears are big, sensitive.
483
00:46:28,242 –> 00:46:30,542
Vnnokkihcecces.
You might hurt me.
484
00:46:30,542 –> 00:46:35,382
So that rabbit hopped over there, that tree way over there.
So that rabbit hopped over there, that tree way over there.
485
00:46:35,382 –> 00:46:40,473
Then he looked back over there. He told him “go ahead and try your whistle out.”
Then he looked back over there. He told him “go ahead and try your whistle out.”
486
00:46:40,473 –> 00:46:50,785
That dog, he, boy he was just thinking he was gonna just really whistle something. He took in a gulp of air: *woof*.
That dog, he, boy he was just thinking he was gonna just really whistle something. He took in a gulp of air: *woof*.
487
00:46:50,785 –> 00:47:01,207
Well what happened to that whistle that I was told I could do? But he tried it again, maybe it was a mistake. He went *woof*.
Well what happened to that whistle that I was told I could do? But he tried it again, maybe it was a mistake. He went *woof*.
488
00:47:01,207 –> 00:47:05,846
By that time, that rabbit was over there looking back, knowing what he had done to that rabbit (dog).
By that time, that rabbit was over there looking back, knowing what he had done to that rabbit (dog).
489
00:47:05,846 –> 00:47:11,451
He tricked him into letting him cut his mouth back, so now all he could do was just bark, you know.
He tricked him into letting him cut his mouth back, so now all he could do was just bark, you know.
490
00:47:11,451 –> 00:47:16,161
And boy he just lit out after that rabbit, cufe.
And boy he just lit out after that rabbit, cufe.
491
00:47:16,161 –> 00:47:17,369
Chased him off into the woods.
Chased him off into the woods.
492
00:47:17,369 –> 00:47:24,048
And that’s how come to this day, if the rabbit comes near in the yard where he’s laying, it’ll chase him.
And that’s how come to this day, if the rabbit comes near in the yard where he’s laying, it’ll chase him.
493
00:47:24,048 –> 00:47:29,857
And also too, if you ever see a strange dog anywhere: *whistles*.
And also too, if you ever see a strange dog anywhere: *whistles*.
494
00:47:29,857 –> 00:47:39,455
Boy, the first thing they do is they look at you, so that’s what happened on that day.
Boy, the first thing they do is they look at you, so that’s what happened on that day.
495
00:47:39,455 –> 00:47:49,257
Uh-huh, nak tat mowē ’te Maskokik’/Semvnolik’ em punvkv fąccusēt owvtē[s].
Uh-huh, things like Maskoke/Seminole language was very true.
496
00:47:49,257 –> 00:47:52,233
‘Mvrahkēt ayę̄pen.
It’s changing.
497
00:47:52,233 –> 00:48:02,500
M[om]is, nak tat mowē mowak’n owat mvtēkusen onkat kerretvo sepeko hakēt ayēpet.
Things like this there is no effort in trying to learn them, and it will eventually become lost.
498
00:48:02,500 –> 00:48:06,375
’Te-hvnket nak hvnke ehen vkerrickvt vnhakēt ont o[s].
A thought comes to mind,
499
00:48:06,375 –> 00:48:15,136
’Te ehen este tis uh ue-home tis ēsket aren owat,
If a person is going around drinking whisky,
500
00:48:15,136 –> 00:48:20,345
“hacē” mahokēt owēt mahoken pohvyēt on, mv tat mv tokot on.
they say that he’s hacē ‘drunk’, but that’s not the word for it.
501
00:48:20,345 –> 00:48:24,832
Hacē toko, “mahyomkē”, este mahyomkēn owat.
It’s not hacē ‘drunk’, it’s mahyomkē ‘tipsy’, a tipsy person.
502
00:48:24,832 –> 00:48:28,602
Mvt ue-home tis ’sem enhoyvne ēsken owat,
If he is drinking too much alcohol,
503
00:48:28,602 –> 00:48:33,300
ue-home ēskēt mvt, mvt mahyomkēt ont o[s].
drinks alcohol, he’s mahyomkē ‘tipsy’.
504
00:48:33,300 –> 00:48:37,518
Mahyomkē mak’tv vkerrickv ’stem ensonkus owēt.
When we say mahyomkē, it means losing sense.
505
00:48:37,518 –> 00:48:42,353
Haco, haco mak’tv tat afvckē vretv.
To say haco, haco means to go around being happy.
506
00:48:42,353 –> 00:48:50,055
Mv mont on, ceremonial ground, opvnkv-haco, that’s where you’re happy, afvckēt vretv.
That’s why, at the ceremonial ground, stomp dance, that’s where you’re happy, to go about happy.
507
00:48:50,055 –> 00:48:56,511
’Te-mvnettik’ hacēt aris makakvn hacē tis mak’tv ’punvyetv yacak ton on owisen.
They will say that young people were drunk, that’s the way they want to say it.
508
00:48:56,511 –> 00:49:01,791
’Stowusat ‘mvrahkuecusēt makak’t owēt ont on. M[om]is svmmon nak kicvkot [ow]ē[s].
That’s where they say it a little different, but I don’t say too much about it.
509
00:49:01,791 –> 00:49:08,150
Ąyen oketv mowē ta[ye]n owat, em onvyak’t ont owisen ‘stowēn kicvkvtē,
As time passes, I try to tell them, how do you say it,
510
00:49:08,150 –> 00:49:13,075
vlsēc’tv tis cvyacekot. Mahyomkē mak’tvt ont o[s].
I don’t want to shame them. Tipsy is what’s being said.
511
00:49:13,075 –> 00:49:22,370
Nak tat hiyowat, oketv tat mvrahkē tat vtę̄pen punhakēt on.
Things nowadays are changing for us.
512
00:49:22,370 –> 00:49:28,425
’Stomvn ’mvhayakateu mvt, mvt hiyowat mvt resor’t owvkat tike nak mowē.
We have now reached a time like this as to however we can teach.
513
00:49:28,425 –> 00:49:31,866
Nak ’stowusē tis em omecic’ monkat
Somehow we can try to make an effort to do something or
514
00:49:31,866 –> 00:49:39,052
naken svpaklen enhoyanet ’stont hvtą, ra-yohfulkepvhanis ont owē witē[s].
keep trying and it will pass, it might come back to us.
515
00:49:39,052 –> 00:49:47,910
M[om]is ’stohnkotok nak mowēn mowvhanē tv̨lkuset respohcahkēt towat tike nak ’semvhąyē mahet.
Regardless things are happening this way, we’re at the point but we will keep on teaching.
516
00:49:49,338 –> 00:49:59,316
’Mvtēkusv? ’Mvtę̄kusis nak ētis hvtą mak’tskē ta[ye]n owat, oh– cvhohsis on owat.
Is that all? That’s all unless you have something else to say, in case I may have forgotten.
517
00:49:59,316 –> 00:50:08,343
Hiyowat mv nak herąken opunvkv uh pum onayet nak ’stowēt arvtē onkat ohfvccv tis pum onayet onkv.
Now he has told us a lot of good information about himself and how he grew up.
518
00:50:08,343 –> 00:50:11,720
Vlakeccat, opunvkv punwikeccat, mvto cekicvyēt os.
I thank you for coming and leaving us with good information.
519
00:50:11,720 –> 00:50:15,846
Enka, mvto.
You’re welcome, thank you.
520
00:50:15,846 –> 00:50:17,060
521
00:50:17,060 –> 00:50:18,061
522
00:50:18,061 –> 00:50:19,062
523
00:50:19,062 –> 00:50:20,763
524
00:50:20,763 –> 00:50:29,421
525
00:50:29,421 –> 00:50:37,925
526
00:50:37,925 –> 00:50:42,999
527
00:50:42,999 –> 00:50:51,216
528
00:50:51,216 –> 00:50:57,087