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Hiyowat mucv-nettv,
Now today
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nettv hiyvhant os kowvket ont owisen,
it’s going to be a hot day, we were thinking,
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nettv hę̄rusen punpalt ǫho[ye]t on.
but we’ve been blessed with a beautiful day.
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Joanna Morris Palmer– hvtecce– Joanna Palmer Morris
Joanna Morris Palmer–wait– Joanna Palmer Morris,
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hoktē–Semvnole hoktē hocefkvt owen em punvyvhant owēs.
a Seminole woman, that’s her name, and we’re going to talk with her.
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Hiyowat
And now
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Joanna, mvto cenyiceyat pum punvyvhaneccat mvto cekicēt os.
Joanna, we thank you for letting us come and speaking to us.
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Owen vpohkv, nake–
And the questions, what–
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Estofeman cehēckvtēt owa?
When were you born?
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Estofvnkē cehēckvtēt owa?
When was it you were born?
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Este-cate ’punvkv?
In Seminole language?
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Uh-huh, este-cate ’punvkv.
Yes, Seminole language.
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Eholē eskolvpakat, cokpe-rakko hvmkē hokkolohkaket cahkepohkakvtē.
November 7th, 1925.
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Hofonvhanet oweko?
Been a long time, hasn’t it?
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Hofone-mahē tat owv? Uh-huh. Hofone-mahē.
Has it been a very long time? Uh-huh. Long ago.
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’Stonkot os owis.
But that’s fine.
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Hvte hoktuce ’ston owis.
Yes, I’m just still a young girl.
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Hvte hoktucet owis makes cē.
She’s saying she’s still a young girl.
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Mv, nake te? Ohrolopē 1930 owakat em oketv
That, what is it? In the 1930s
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Estemerkv-Rakkot hakvtēt os mahokemvts.
there was a Great Depression, they said.
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Mv tv? Estowēt owemvte?
What about that? What was that like?
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Mv Estemerkv-Rakko mahokat fvccvn okhoyēt ont os.
What is called the Great Depression is true, they say.
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Este vtotketv tis vtotkakusvtē omv̨lkvn nak somkēpen,
All the jobs that people had were lost,
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horre mi mvn ohfēkt ǫhoyen,
everything was being paid toward the war,
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vkerrickv tis horre v̨lkēt owēpen,
all the thoughts were on the war,
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mv oketv mąhusat ’spupenkvlēhocvtēt owēs, vm estvlke.
at that time my family was robbed.
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Mont on cvrkeu, hvte omvlkeyan cvwvnahohyen.
And my father, too, all of us, they tied me up.
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Vntvlkusē toko, cvckeu matvpowen
I was not alone, my mother, the same way,
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omvlkeyan pumēhocvtēt owēs.
all of us were tied up, that’s what they did to us.
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Mont on cvckeu hopuewv ocvhąnust ont owisen, mvo
My mother was about due to have a child,
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hvte mēhoceko mowen cvyopot vncaten,
but before they did that do her, my nose started bleeding.
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vm vnict o kowus akvwvpkof,
As she got up to help me,
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mv honvnwvt eccv, eccv ’mvpe makakha?
the man with a gun, do they say a gun stock?
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mvn ont ekvn ’snafken,
he hit her in the head with it,
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vcvfvstvhanvtē cvyopo vncatat wikvtēt owēs.
she was going to take care of my nose bleed, but couldn’t and then stopped.
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Onkv mowvken aropottit.
So that’s what I’ve come through.
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Mont on omv̨lkeyan putakwvnahoyen
They had us all tied up,
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mont on cvrke tat hvte mēhocē sekon mont on hvte mēhocat,
and they hadn’t tied my father up yet and as they were doing it,
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sukhvn pvsvtvkēt owēmvts mowof,
they had butchered hogs right before
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mont owen mv cvrke tat omv̨lkvn cunepihocemvts, cunēcat atvmopelēle.
and then they made my father load it all up in the car.
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Ohliketv hvmkusen makvkē tayen,
You could say that it was a one-seater,
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mvn ocēt on vpokt ont oweyisen.
that’s what we had where we lived.
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“Mvn ’rvtehvs” kihocen, eccv tat
They told him to put it in there and the gun
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eran enhiyowēhocen,
they were sticking it in his back like this,
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vhvn mv tat cunēcvtēt owēs.
so he had to load it up.
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“Vpeswv nak vcayēct owis” kowvtē
When he thought he was protecting the meat,
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mont owen ąyen resyihocen,
as time went on, and when they came back
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vhvn mvo takwvnahyet wakket onkv.
they tied him up lying down, too.
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Cvle hokkolet owen hvnken hiyowē mvn puwvna[ye]t ǫhoyemvts.
They tied both my feet up like this, and tied us all up.
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Mv mowofvn
And then
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vhvn mv ’spupenkvlēhocat cokv-tvlvmen poloyihcet,
when they robbed us they rolled up a newspaper
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totkvn hahyet,
and lit it on fire,
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mv cvrket takwakkaten
and where my father was lying on the ground,
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eran enhiyowēhocen,
they would do it like this to his back.
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“Estvmin toknawv vcayēct ontska?” kihocen,
“Where are you keeping your money?” they asked,
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mv tat “Ocvkot os” makt ont owisen,
and he said, “I don’t have any,”
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mi nekrict on owat, mēhocekot ont owisen
but they didn’t burn him,
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espenkvlēckvn okhoyvtēt ont o.
they just wanted to scare him with it.
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Mv, mv suletawv vyvhanat
When they were going to war,
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mowēn takwvnawict estohwē [ow]vt hą?
is that why they tied them up?
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Nak ’ston wvnawict ’stohwemvtē?
Why did they tie them up?
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Ē nak vtēkat kusvpkēt o.
Cause everything was just impoverished then.
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O. Mv oketv ofvn mowvtēt ont o. O.
Oh. During that time it was like that. Oh.
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Enhorkopetv owē? Uh-huh, yeah, m-hm.
Like to steal from them? Uh-huh, yeah, m-hm.
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Oketv yekcēt ot. Ēmeu em vfvnnakt ont owis,
It was hard times. He had looked out for his family,
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’stemerkvn vpvlwv hecaket owē mvn, svpaklēt ont o.
but the other families saw more hard times, and that’s how we remain today.
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Mon mv, sukhv mv “Cunecvs” kicakat,
And what about the hog that they told you to load?
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onkv mv sukhv hompēt vpokvhanaccvtē ’svpēyēpemvtē?
And the hog that was for you all were going to eat, did they take it all?
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Uh-huh, omvlkv ’svpēyephoyemvts.
Uh-huh, they took it all.
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Mowofvn nak ocuseyvtē,
And then what little we had,
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mvo ’svpvken takhopoyet ’svpēhoyemvts, enhopoyvtē.
they searched around and took all they found.
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Mv estvcakot owvt hą?
Was it the agent?
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Estvcako, hu-uh, estvcako tat vwolat sasekon,
The agent, no, there was no agent nearby,
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este-wvnayvlke roricemvts, nak hoyvnehpof.
the sheriffs came later after everything had happened.
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Mont owisen, nąken kicakhoyekomvts.
But then they didn’t say anything to them.
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Mont on mv ’stvpenkvlēcvlke cokv ēpikvtē takfettvn taklatken.
And then the robbers, a note that he had in his pocket fell out.
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Hechoyvtēt owē.
They saw it.
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Mowis este tat kerrakt ont owisen,
They found out who the person was,
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naken estowēhocekatēt owē.
but nothing was done about it.
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Ehiwv elehcet, railroad track mv oketv
He killed his wife and put her on the railroad tracks.
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–mētkelētkv en nenen–
–railroad track–
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’sohhuerihcet, “Mētkelētkv mvt elēct os” kǫhoyvtēs kǫwēt ot.
he went and stood her on the railroad tracks to make others think that it was the train that killed her.
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Mont owisen, ’sohkērhoyemvts.
But they found out about him.
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Ehiwv elehcet, hvte rasohhuerict owat,
He killed his wife and stood her on the railroad tracks,
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mv este ’spupenkvlēct ont os.
and he was the person who robbed us.
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Onkv mv ’stenaorkvlk owvkēt fult owemvte? Nak horkopet? Uh-huh, naorkvlke, uh-huh.
So those were bad people? Stealing things? Uh-huh, bad people, uh-huh.
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Mon pum vwolicvt owet [ow]vtē.
It was our neighbor.
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Ēmeu enkusvpkvt ok? Uh-huh.
He was impoverished, too? Uh-huh.
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’Stemerkaket owakt owvtēs.
It was because they were going through hard times.
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Mowvtēken.
That much.
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Owis ‘stonkon mv, em oketv hoyanen,
Through all that I guess things got better
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hvtą cvpofv tis hayet ēyvnicatskemvte?
and you all made a garden and helped yourselves?
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Uh-huh, cvrke tat mvn mēcēt owemvts, nak vhockv vhocet.
Yes, my dad did that, he made the garden.
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Mvo cvckeu nak ’saktēhet, nak cvmpakvtē hopoyet, nene vpokv tis hopoyet
And my mother canned things and would look for things that were sweet along the road.
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nak cvmpēn hayekv, nak omv̨lkvn nak
She made sweet things, everything
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’sē-vnicet nak kērrat ’sē-vniceyvtēt [ow]vtē.
she knew to make, we used.
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’Stemerkv tat hēcēn owē ’stowisen, ē-vniceyvtēt owē.
Even though we saw the Depression, we still helped ourselves.
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Ē-vnicvtē. Ēwikekot kǫwet.
She helped herself. Didn’t let herself down.
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Momen cencuko-hvmēcvlke, nvcowet vpokaccet owemvtē?
And in your household how many lived there?
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Cvrket on, cvcket on, pētake cahkēpvtē.
My father, my mother, and five children.
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Kolvpaket, kolvpake-mahet vpokatskvtēt ont owv, cencuko? Uh-huh, yeah.
Seven, about seven lived in your household? Uh-huh, yeah.
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Mvo hvnket vhvn vculicat hoktēt owemvts.
The oldest was a girl.
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Mon ayen mvt, mvt mēkko hakt owemvts, Tom.
The next one that came became chief,Tom.
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Cetto tis kicēn, mvt mēkko hakt owemvts.
Or we called him Cetto (Snake). He became chief. Tom.
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Mvt Thomas Palmer? M-hm.
That was Thomas Palmer? M-hm.
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Cecuset? O, cervhv? Cvrvhv.
Your little brother? Oh, your older brother? My older brother.
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Ervhvt owvtēs. Escem vculēt?
It was her older brother. Older than you?
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Uh-huh. Cervhv?
Uh-huh. Your older brother?
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Ohwen mv cerket erkenvkvt owemvte?
And then your dad, was he a preacher?
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Ehe, erkenvkvt owemvts.
Yes, he was a preacher.
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Hvteceskv tat cuko-vfastvt on,
The first time he was a deacon,
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mont owis ohliketv-ohlikv pum vpēyehpen–pum vyehpen–
but then our pastor left us,
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enhopokvn likof, mvn ohmellet ǫhoyemvts.
and when there was a search, he was appointed.
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Cuko-vfastvt on, enhomahtvt ont owisen enyekcetv emhoyvtē.
He was a deacon but he was given the power to be the lead.
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Mvn “Mvt owekvs” mahket, mvn ohmelt ǫhoyemvts.
They said “Let it be him,” and appointed him.
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Mvn ohliken pale-cahkepohkaken ohrolopē ohlikt owemvts.
He served 15 years.
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Mvt, cerke naket hocefkvt owemvte?
Now what was your father’s name?
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Wilsey Palmer.
Wilsey Palmer.
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Mvt, ēkvnv vhvmkvtkv emhoyvtē,
And the allotment he was given,
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mvt ohlikēt owvt hą?
is that where he lived?
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Uh-huh, hvsossvn, min emhoyet [ow]vtē.
Uh-huh, to the east, that’s where he was given it.
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Mvo, cvpvwv mvo emhoyen,
They gave my uncle some, too.
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Hiyowat mvn nak-etemkvt onkv.
These days they’re given away.
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Este tis pokēt [o]n owat, cokv tis ’ste takuehocēt oweko?
When people pass away, they usually prepare the papers, don’t they?
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Mv ropottēn yv ēkvnv vnwihokvtēt ohlikt owi.
Through that I was left this land and live on it.
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O, cepvwv em ēkvnv. M-hm.
Oh, your uncle’s land. M-hm.
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O, mv cenlopicvt ‘t onko? M-hm. Epvwv em ēkvnvt owvt tis.
Oh, he was kind to you, wasn’t he? M-hm. It was her uncle’s land.
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Hę̄re-mahes.
That’s very good.
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Mon cecerwv, mv Cetto kiceccat,
And now your brother, the one you call Snake,
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ohrolopē nvcowat mahen mēkko hakemvtē?
how many years was he chief?
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Ohrolopē nvco– In the seventies, late seventies.
How many– In the seventies, late seventies.
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Mvn owvtēs. Ohliketv ohrolopē… Uh-huh, hokkolen.
He was. The years he served… Uh-huh, two.
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Hvteceskv tat mēkko-vpoktvt owvtēs.
The first time he was assistant chief.
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Mowofvn, mēkkot mvt ossict owē owē mehcet, owen rohrafket owvtēt ont o.
Then it seemed as if the chief was ousted, and then he took his place.
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Kērris, mv, mowof.
I remember that then.
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’Tvcako vtotkvyof, mvn mēkkot owemvts.
When I worked at the agency, he was chief at that time.
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Cēmeu mv naken kicvkēt ont onka? Mvt owv, mv?
You also, what do you say? Is it that?
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Vm vtotketv?
My work?
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Uh-huh, Semvnole etvlwv.
Uh-huh, Seminole Nation.
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Uh-huh, Semvnole em etvlwv entoknap-vfastvn cvhat ǫhowen.
Uh-huh, I was made treasurer of the Seminole Nation.
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Mv tis ohrolopē palen tuccenohkaken haket mvn likvyvt[ēt] [ow]vtē.
I was a treasurer for thirteen years.
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Mowofvn mvn ’mvtotkvk[e]n owat, etvlwv ’mvtotkvk[e]n owat,
When you work for them, when you work for the tribe,
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’ste-nvkaftv hayē seko tayet mahoketv ohlikē sekot onkv.
you can’t be on the council, is what they say.
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Resvm pokat, ’te-nvkaftv aletikin,
When my time was up, I ran for the council
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mvn ohlikvyvtē pale-hokkolen ohrolopē ohlikvyvtē.
and served for 20 years.
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Mv cem vpvketvt?
And then your band?
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Cem vpvketv ’stowat owa? Tvlvhasse?
What is your band? Tallahasse?
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No, Tvsvkvyv Haco. Vhakat ocvyēt [ow]ē.
No, Tvsvkvyv Harjo. I have a picture of him.
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Cvpuca mvo vhakate ocvyēt o.
I also have a picture of my grandfather.
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Nake te?
What is it?
152
00:09:15,800 –> 00:09:22,580
Hvtvm, ’ste-mvnettvlke oweyat, cvhoktvlētt ont owisen,
And what about us young people, though I’ve gotten older myself?
153
00:09:22,580 –> 00:09:26,304
vneu vm mvnettē monkvt kowikv,
I’m older but I think I’m still young,
154
00:09:26,304 –> 00:09:33,736
you know, pētake, nake tis, hompetv hompvhaneyat
you know, these young people, like when we’re gonna eat,
155
00:09:33,736 –> 00:09:38,390
Hvnkvtēket “Ohtakuecvks” kicet mēkusvpkv hahyet,
when you ask one of them to say grace before we eat,
156
00:09:38,390 –> 00:09:41,180
“Ohtakuecvks” kicakhoyet onko?
they tell them to say grace, don’t they?
157
00:09:41,180 –> 00:09:45,699
Eskerkē owēt ocēt owv?
Is there a certain one they have?
158
00:09:45,699 –> 00:09:54,044
Hompetv… Nake estowēn? Nake te? hompetv…. Ohho– Ohhopoyetv?
Food… What do you mean? What is it? Food… To serve yourself?
159
00:09:54,044 –> 00:09:58,080
Mēkusvpkv ohhayetv eskerkē ocēt owv?
Is there a special prayer to say?
160
00:09:58,080 –> 00:10:00,612
Mv hiyowat pētak mvnettvlke,
Now these young people,
161
00:10:00,612 –> 00:10:03,260
hompvhanēn owat,
when we are going to eat,
162
00:10:03,260 –> 00:10:07,813
hvnkvtēket “Ohmēkusvpvks” kicakn owat, kerrvkekot ont on. Uh-huh.
if those young people are to say just one prayer, they don’t know one. Uh-huh.
163
00:10:07,813 –> 00:10:09,110
Penkvlvkēt owēt ont on.
It’s like they’re scared to.
164
00:10:09,110 –> 00:10:11,860
Onkv ’stvmin kerrvkē tayet ocēt hą kict okcv?
Oh, are you asking if there’s a certain place that has that?
165
00:10:11,860 –> 00:10:13,572
Onkat eskerkē?
Or a certain one?
166
00:10:13,572 –> 00:10:16,740
Eskerkē maketv ocēt owv? Vkocǫknusis.
Is there a certain way to say one? Even a short one?
167
00:10:16,740 –> 00:10:18,780
Hecvyvtē sekot o.
I’ve never seen one.
168
00:10:18,780 –> 00:10:21,667
Ocēpis, hecvyvtē sekot o.
There may be, but I’ve never seen one.
169
00:10:21,667 –> 00:10:28,840
Est’ ēmētat. Oh, est’ ēmētat mēkusvpkv vkerricet.
Yourself. Oh, you yourself can think of a prayer.
170
00:10:28,840 –> 00:10:34,104
Mv kerrvkeko owē hakepēt ont os, vculvke, I mean, mvnettakat.
It’s like they don’t know anymore, the old ones, I mean, the young ones.
171
00:10:34,104 –> 00:10:38,830
Eskērkusē owē tis ocēt ǫhą kont ont cem poht oki.
I was just asking you if there’s a certain one they have?
172
00:10:38,830 –> 00:10:43,076
Hecvkot os. Hecvyvt’ sekot o.
I haven’t seen one. I’ve never seen one.
173
00:10:43,076 –> 00:10:45,480
Kērrēt owēt aest-vcolvntok.
It seems like we learn as we’re growing up.
174
00:10:45,480 –> 00:10:49,900
’Stitvket vculakat onkis, estet kērrusetn owat, mvhayephoyē,
Whoever is older or, if there is somebody that knows, they can teach them,
175
00:10:49,900 –> 00:10:57,130
mowisen este em vkerrickv naket ont owat efēke ofvn mvn makakēt ont os.
but they can say whatever is in their heart.
176
00:10:57,130 –> 00:11:02,739
Enka, hiyowat mvn ’towusat fekahpēt.
Okay, and now we’ll take a little break.
177
00:11:02,739 –> 00:11:09,183
Hiyowat cvtvhakv hayetv kerre-mahēt owētok.
And now she knows more about how to make blue bread.
178
00:11:09,183 –> 00:11:13,842
Mvn estowēt hayet owat pum onvyvhant os.
She’s going to tell us how she makes it.
179
00:11:13,842 –> 00:11:21,929
Cvtvhakv hayetv tat cvckvlket mvn vhvn hayakofvn mont on
To make blue bread my mother and others, when they made it,
180
00:11:21,929 –> 00:11:23,878
hockvtē owē hakēt owē.
when they make it, its makes like flour.
181
00:11:23,878 –> 00:11:26,370
Mont on esholattēckv mvn vpayvkēt owē.
And the blueing, you add it to it.
182
00:11:26,370 –> 00:11:33,270
Mont on esholatte okvyat tvlak-hvrpe yvtet os, kvrpēcvkvtē.
For the blueing I mentioned, you use these [purple hull] pea shells, dried.
183
00:11:33,270 –> 00:11:38,816
Mont owen mvn nekricet, mont owen mv nekricvkofvn, enyoyet,
And then they burned them, and after then they burn them, they sift it,
184
00:11:38,816 –> 00:11:46,592
holattēt hakēt owēs, ēsso ’tekvpakat.
it becomes a blue color, when separated from the ashes.
185
00:11:46,592 –> 00:11:49,665
yv owēt ont o, esholattēckv.
Then when it’s finished,
186
00:11:49,665 –> 00:11:52,140
Heyvt naket owa?
And what is this?
187
00:11:52,140 –> 00:11:55,040
Yvt cvtvhakv esholattēckvt’s.
This is the blueing for blue bread.
188
00:11:55,040 –> 00:11:57,546
Mont on tvlak-hvrpe nekricvkē
This is the blueing for blue bread. And when the burnt pea shells
189
00:11:57,546 –> 00:11:59,218
ēsso hakofvn,
become like dirt,
190
00:11:59,218 –> 00:12:02,430
encueyet, enyoyet, yvt haket ont os, hiyowēt.
shake it, sift it, and it becomes like this.
191
00:12:02,430 –> 00:12:06,516
Mont on cvtvhakv hayvken owat, yvn vpayet.
Then when you’re making blue bread this is what you put in.
192
00:12:06,516 –> 00:12:09,610
Enheckv– Nvcowat mahen vpvyetvt owa?
Its appearance– About how much do you put in?
193
00:12:09,610 –> 00:12:11,951
’Stowusen hayvhantsken owat,
However much you’re going to make
194
00:12:11,951 –> 00:12:15,785
yvn vpayetskof,
as you’re adding it,
195
00:12:15,785 –> 00:12:21,667
enlvstē hēcetskat, yi lvstat toko ę̄ enhę̄rusē tayate ę̄ tayusen.
as you see the color darkening, not real dark, just enough to how you like it.
196
00:12:21,667 –> 00:12:25,560
Onkv mv esholattēckv kihocat. Uh-huh, mvt [ow]ēt o.
That blueing, you mentioned. Uh-huh, that’s it.
197
00:12:25,560 –> 00:12:30,034
Esholattus owē mvn hayet [ow]vtē? M-hm.
You’re saying you put a little in the mixture to make it blue? M-hm.
198
00:12:30,034 –> 00:12:37,600
Mont on hiyowat tat hvte omv̨lkvn vce mvn ’sē-vtotket hat ǫhoyvtēt [ow]isen,
And now, they used to make it with nothing but corn,
199
00:12:37,600 –> 00:12:39,730
hiyowat nak ’mvrahrakēpat
but now things have changed,
200
00:12:39,730 –> 00:12:47,370
Meksekvlke entaklike hakv yv vpayvken owat, reshę̄ret owē.
they use Mexican cornmeal, but if you add the blueing to that mixture, it’s better.
201
00:12:47,370 –> 00:12:51,770
Entis holattē owēt ont ont owisen, vntat vpayvyēt owē.
It’s already blue, but I still add blueing to it.
202
00:12:51,780 –> 00:13:02,130
Mv hockvtē tokot. Hockvtē toko. Enfolotkv kihocat mv te? Uh-huh. Enfolotkv. M-hm.
That’s not flour. It’s not flour. It’s what’s called cornmeal? Uh-huh. Cornmeal. M-hm.
203
00:13:02,130 –> 00:13:08,375
Vce taklike owat. Vce taklike eshakv. Yeah.
It’s like corn bread. It’s corn bread mix? Yeah.
204
00:13:08,375 –> 00:13:11,350
Mohwen mv tv, mv svmpv?
And what about that, that basket?
205
00:13:11,350 –> 00:13:13,780
Yv svmpvt vtuewvt’s.
This basket is a winnowing basket.
206
00:13:13,780 –> 00:13:16,808
Vtuewvt [ow]ēt on. Mont on.
It’s a winnowing basket. That’s it.
207
00:13:16,808 –> 00:13:20,345
Hoyvnhoyatet ’semahekot os mont owisen.
As in the past, there’s not very many left, though.
208
00:13:20,345 –> 00:13:21,913
Yvt ’semvlicēckvt’s.
This is the starter.
209
00:13:21,913 –> 00:13:23,090
Mv cųtkusat.
The smaller one.
210
00:13:23,090 –> 00:13:25,710
Mont on vce vtēhvkof, hiyowēcvkofvn,
When you put the corn in, you do it this way,
211
00:13:25,710 –> 00:13:27,590
’tekvpakēt owē.
and it separates.
212
00:13:27,590 –> 00:13:28,700
Mv osafke hakv?
The sofkey corn?
213
00:13:28,700 –> 00:13:31,053
Yeah. Yv matvpǫwust os ok[vy]at.
Yes. The same one I meant.
214
00:13:31,053 –> 00:13:33,180
Onkv yvt vculētt on.
So this one has gotten old.
215
00:13:33,180 –> 00:13:36,400
’Sē-vnicvkot nak mowakat celayvkot, hiyowat.
I don’t use it anymore, I don’t mess with things like that now.
216
00:13:36,400 –> 00:13:39,593
Ē vtvrticvyēt owē. Ont owen mvt ont o,
I just hang them up. That is what it is,
217
00:13:39,593 –> 00:13:42,540
Enhiyowēcvkof.
when you do it this way.
218
00:13:42,540 –> 00:13:46,472
Vce hvtke osafke hakv? Ehen.
White sofkey corn? Yes.
219
00:13:46,472 –> 00:13:52,994
Vcokrvnwv cehares. Yeah. ’Mvtēkus, mv tat.
There’s is a spider crawling on you. Yeah. That’s all.
220
00:13:52,994 –> 00:13:55,447
Mv osafke
That sofkey
221
00:13:55,447 –> 00:14:00,350
enyoyet kiceccisē osafke hvtke hvsąthakusēt onkv,
that you were saying you sift, the white corn is really clean,
222
00:14:00,350 –> 00:14:01,950
hvrpe mvt tvkvctvwēt onkv,
but the hulls are hard,
223
00:14:01,950 –> 00:14:06,286
vce hervke-mahekat mv, enremhicetskat.
and the corn that isn’t very good, you had to sort those out.
224
00:14:06,286 –> 00:14:13,430
Mv hayetsken owat, osafke hayetv naken ’sakcanccet owa, osafke hayetv?
When you make it, what do you pour in it to make sofkey?
225
00:14:13,430 –> 00:14:15,712
Osafke hayetv? Uh-huh.
To make sofkey? Uh-huh.
226
00:14:15,712 –> 00:14:19,378
Naken ’sakcanet? Uh-huh. Vsv.
What do you pour in? Uh-huh. That one.
227
00:14:19,378 –> 00:14:21,710
Oh, ya? Kvpe-cvfke mv te?
Oh, this? Isn’t it the lye?
228
00:14:21,710 –> 00:14:25,060
Kvpe-cvfket ot o, mvt. Yv kvpe-cvfket.
That’s the lye. This is lye.
229
00:14:25,060 –> 00:14:28,570
Mont on, este enkerretv ’temvrahrvkvt onkv.
And people have learned different ways.
230
00:14:28,570 –> 00:14:33,680
Mont on mvn mi yvn use-hoyvtē owē, yv, omvlkvhanat este.
But this is what they used, almost everyone.
231
00:14:33,680 –> 00:14:39,335
Mont on hvsvtecēpvkn owat, naken rvtēhet mowis ’stakhuerat.
And when you have cleaned it, put it in that thing standing there.
232
00:14:39,335 –> 00:14:41,850
Enhonnē ’stowat ’ste ’yact’n owat,
Whatever weight you want,
233
00:14:41,850 –> 00:14:47,930
mvt vcet tvkvcwēt onkv, honnus-mąhaten enhiyowēt mvn mēcvkēt owvtē.
corn is hard, so you use the heaviest one like this.
234
00:14:47,930 –> 00:14:49,636
Mont on vpeswv tis on owat–
And if it’s meat–
235
00:14:49,636 –> 00:14:58,432
vpeswv kvrpēhocvtē–mv tat ehen yekcekot onkv,
they used to dry meat–that isn’t hard, so
236
00:14:58,432 –> 00:15:02,633
tohoknus-mahate mv tat mēcvkēs.
you can use the lightest one.
237
00:15:02,633 –> 00:15:06,916
Osafke hakv mv enyoyet,
You sift the sofkey corn,
238
00:15:06,916 –> 00:15:10,458
vce-hvtke owat enyoyet,
you sift the white corn, too,
239
00:15:10,458 –> 00:15:15,386
hvrpe tvkvctawat, onkat vce hervke-mahekat,
the corn with the hard hulls, or the corn that’s not very good,
240
00:15:15,386 –> 00:15:18,340
enremhicetskat hvsvthicet onccekv.
you sort and clean those.
241
00:15:18,340 –> 00:15:23,516
Osafke hayvhanetskat, naken ’sakcanetsket owa?
When you’re going to make the sofkey, what do you pour in it?
242
00:15:23,516 –> 00:15:28,390
Yv. Mont owen ēs-home. vhvn
This one. And [this is] the ashes.
243
00:15:28,400 –> 00:15:37,910
Eto vhvn totkv tis hayet ont on mv rahoskat mvn yvt [ow]et ont o, esse.
When you make fire to burn some wood you have the ashes,
244
00:15:37,910 –> 00:15:42,063
Mont on owv ue-morken ohcanet.
so with these ashes you boil water and pour it over the ashes into a container.
245
00:15:42,063 –> 00:15:50,378
Mont on mont owisen encullicet yoyet hakēt owēs. Esso-homv? Uh-huh, ēsso-homv.
And you drain it and it becomes like this (shows jar), Ashes? Yes, the ashes.
246
00:15:50,378 –> 00:15:52,823
Mont on hiyowē cenhēcken owat,
If you find this,
247
00:15:52,823 –> 00:15:57,613
osafke noricetskof, este ennorickv ’mvrahrvkēt onkv.
when you’re cooking the sofkey, there are different ways that people cook sofkey.
248
00:15:57,613 –> 00:16:01,850
Hvtecę̄skusis hvte aren ’sohlicetskat vpayateu sasen
When you first start to make sofkey you can put the lye in first or you can wait until it’s almost fully done
249
00:16:01,850 –> 00:16:03,768
hvtą norvhąnus o.
and add it last.
250
00:16:03,768 –> 00:16:07,840
Mv tis hvtą kowakn owat mimin mēcaket owēs, vpvyekat.
But it’s better to add it at the beginning.
251
00:16:07,840 –> 00:16:11,641
Mont on heles-hayv tat makakē pohvyat.
That’s what I have heard the medicine men say.
252
00:16:11,641 –> 00:16:15,920
Hvte asohlihcet noricvkat yvn vpvyetvt os mahokēt owē.
At the beginning you should add the lye first, that’s what I’ve heard.
253
00:16:15,920 –> 00:16:21,138
Yv espokē tokon yvn vpvyetv ont os.
Not at the last.
254
00:16:21,138 –> 00:16:24,880
Hiyowat lucvn esvhant onccvcoks.
And now you’re supposed to pick up the turtle.
255
00:16:24,880 –> 00:16:29,960
Lucv? Lucv hvrpet. Mvt hiyowēt ont on.
The turtle? The turtle shell. Yes. This is the way it is.
256
00:16:29,960 –> 00:16:34,155
Hvse tis onkat taklikētskat,
The sun, or when you’re at home,
257
00:16:34,155 –> 00:16:36,978
vhopo[ye]n vhecetsken
as you search looking out,
258
00:16:36,978 –> 00:16:42,220
hotvlē-rakko tis haket ayont on hēcetskat tat vyomǫcket owe hakn owat,
if you see something like a tornado forming and it turns dark,
259
00:16:42,220 –> 00:16:48,961
yvn ocetsken owat, mv ohhecēn ’tvmin oct on owat, vyomockēt on owat,
if you have this, then face it toward where it’s becoming dark,
260
00:16:48,961 –> 00:16:54,460
yvn hiyowēn, vhecvyēt ont mowofv mv nak yomockē ’tekvpvkēpet owē.
like this, facing this way toward the darkness, and then that darkness separates.
261
00:16:54,460 –> 00:16:56,149
Mont on yvn use-it,
That’s why I use this,
262
00:16:56,149 –> 00:17:00,160
mont on yv fvccv tis ont owat mvn hiyowēn vhecēn ohwet,
and if it’s this direction then that’s the way I face it,
263
00:17:00,160 –> 00:17:03,015
mowofvn hvtvm yitis ont owat yvo mehcit.
and again if it’s in this direction, that’s where I put it.
264
00:17:03,015 –> 00:17:08,077
Mv[n] mv fvccvn vhecēt ont mont on ’tekvpvkēpet owēs.
When you’re facing this in that direction it separates.
265
00:17:08,077 –> 00:17:09,460
Mv hotvlē-rakko?
The tornado?
266
00:17:09,460 –> 00:17:19,255
Uh-huh, hotvlē-rakko. Hvnvcvfēlv-rakko tis vlvkvhant os kowet sutv yomockē ont este penkvlēcē ont, ayakhvnkv hakat mvn.
Uh-huh, the tornado. When you think that a tornado is coming and suddenly the sky turns dark and scary.
267
00:17:19,255 –> 00:17:22,735
Mv ohfvccv rientvcketv owat
That is the way to block it
268
00:17:22,735 –> 00:17:28,527
’semvtvcketv onkat etekvpvyēcetv. M-hm, ’tekvpicetv.
or make it go into another direction? M-hm, to separate it.
269
00:17:28,527 –> 00:17:31,790
Mēcetvt owēs makt ona[ye]t oks.
She’s telling us that’s what you have to do.
270
00:17:31,790 –> 00:17:36,222
Este vnvcomēt use-aket owēs.
She’s telling us that’s what you have to do. There are a few people that use that.
271
00:17:36,222 –> 00:17:40,276
Mowēt owētes.
That’s the way it is.
272
00:17:40,276 –> 00:17:42,240
Yvt vtapvt [ow]ēt os.
This is a wooden cooking paddle.
273
00:17:42,240 –> 00:17:48,873
Mont on ’le-hayv rakrakat mont owen mvn use-vkēt ont os, hopvyēcetvn.
And then this is the bigger cast iron kettle and that’s what you use to stay at a distance.
274
00:17:48,873 –> 00:17:51,777
Ak-ocvk[e]n owat
When you’re stirring,
275
00:17:51,777 –> 00:17:59,299
enhopvyē svcak-vyēn yvn, yvt ont os. Mont on,
according to the distance, is what it is.
276
00:17:59,299 –> 00:18:07,989
Totkv, totkv hute tis use-etsken owat, yvt o[we]t os matan ē ak-ocet.
Fire, or even if you’re using the stove, this is what you use to stir with.
277
00:18:07,989 –> 00:18:11,084
Monkv yv fettv vrahkv ont o, yv.
This one here is for the outside.
278
00:18:11,084 –> 00:18:17,761
Mv totkv hiyē, hiyē hakē yv, ’stele ’stennokraket owēs. Mv vrahkvt owv?
The fire, when it gets really hot, your legs get burnt. Is it for that?
279
00:18:17,761 –> 00:18:23,750
Mv tis, yv tis estowēt owēt owisen hiyē haket onkv, mv vrahkvt vhopayēcet onkv.
Yes, that and this wherever it gets very hot so that’s the reason for the distance.
280
00:18:23,750 –> 00:18:26,458
’Mvpe cvpkēt onkv.
The handle is long.
281
00:18:26,458 –> 00:18:32,326
Yvt locowvt ont os, ’ste-cate hayvte mont owen yv hiyowē
This is a clay jug, that an Indian made, like this
282
00:18:32,326 –> 00:18:37,820
acunēckvkof Semvnolvlke Kvn-fvske vtothoyat vtohket ǫhoyvtēs.
when we moved, the Seminoles were driven out of Florida.
283
00:18:37,820 –> 00:18:46,610
Yv pum eyackv tokon mont owen stemerkv sofkē ’teropotten enhomahtet yihocvtēt ont os fulhoyat
It was not what we wanted, but they were led through deep sorrows and got here.
284
00:18:46,610 –> 00:18:49,159
Mont on este tat yvmahkaket
And a lot of people were destroyed
285
00:18:49,159 –> 00:18:56,330
’petak hvte heckakusat enokhokusē tis owēpē witvtēs ont on hvkihēc’n owat,
the newborn babies, they might have been sick when they cried,
286
00:18:56,350 –> 00:18:59,523
mont owen hvmke tat mowen mak- vhvn
and then there was one person,
287
00:18:59,523 –> 00:19:04,340
mv ’ste-Semvnole avtohhokē estvpakvtē somkētt owvnks.
a Seminole person that was included, she passed away.
288
00:19:04,340 –> 00:19:08,479
Lucinda Coker hocefkvt owvtēs. Mont owen onayat,
Lucinda Coker was her name. And as she told,
289
00:19:08,479 –> 00:19:17,803
mv hopuewuce cųtkusēt owen hvkihkat wik[e]ku tayen owet on mvn suletawv hvmket estucen ehset
the little baby wouldn’t quit crying and one of the soldiers took it
290
00:19:17,803 –> 00:19:22,610
tohopke hueratet mvn ekv snafket elēhocvtēt owēs.
and hit its head against the post and killed it.
291
00:19:22,610 –> 00:19:26,304
Mv ēkvnv vtohhokē avhohoyat,
The land that they were driven from, as they were coming,
292
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mont on nak stemerke tat ropottēn avtohhoken fullvtēt owē[s], mont on yv lucowv kicvyat
as they came through terrible hardships, and this clay jug I mentioned
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00:19:34,264 –> 00:19:38,135
mv nene svp- ra-vwvkvtē onkat rvohoyvtē
the road that they traveled on to come here,
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00:19:38,135 –> 00:19:41,040
yv ’svohoyvtēt ont os maketvt owēs.
it was said that they brought this [jug] with them.
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00:19:41,040 –> 00:19:44,796
Mont on vntat vmmak’tv tok mvn mont owi mahokvtē[s].
It was not my saying, but it was what was told.
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00:19:44,796 –> 00:19:49,700
[Es]tvn lakse tis owēpē witvtē mvtat kerrak mont owi[sen] mvn ē vmonahoyvtēn oki[s].
It might not be the truth but that’s just what I was told.
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00:19:49,700 –> 00:19:55,796
Cvckvlke licakvtēt ont on mvn.
My parents had kept it.
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00:19:55,796 –> 00:19:59,190
Yvo, honnv vcce-stakhuerateu.
This too, the dress that I have on today too.
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00:19:59,190 –> 00:20:00,980
Mont owen ona[ye]t ohkis.
As I said before.
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Mont on nak yv enheckv ’sherąkusen hahihocen ont os.
And they make beautiful dresses.
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00:20:05,650 –> 00:20:09,674
Mont on este mv vkerrickv tat ’mvrahrvkvt ont owen,
People have different ideas [for designs],
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00:20:09,674 –> 00:20:15,150
pohvyat, ’stvmin ayvtē mowen hakvtē tē mak’tvt vpohkv tat haket ont os.
I have heard, but where it came from or how the idea spread, those questions have been asked many times.
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00:20:15,150 –> 00:20:19,571
[M]owe-mahat mont on hofonvnkē erkenvkvt aret owemvts.
Actually, long ago there was a preacher.
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00:20:19,571 –> 00:20:25,199
Edward Leader hocefkvt nak vhvn opunvkv hērv ’saret ont owen,
His name was Edward Leader and he brought the sermon,
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00:20:25,199 –> 00:20:28,706
nettv hvmken owatet hofonvnkē owatet
one day a long time ago he said
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00:20:28,706 –> 00:20:32,225
mv nene ’stemerkv a-vtotvkhoyof,
when they were sent on the road of sorrow [Trail of Tears],
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00:20:32,225 –> 00:20:40,178
mv oketv omof, este tat stemęrkakus stemerkvn hecaket, feknokke tis ropottēn.
during that time, people saw terrible sorrow and came through heartache.
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00:20:40,178 –> 00:20:44,370
Hvkihhoket ’stowē mvo makvkē tayat enropotēcvtēt owēs, estemerketv.
They cried and they went through every kind of sorrow that you could name.
309
00:20:44,370 –> 00:20:49,644
Mont on estuce tis hvmken elēhocvtē hoktvlēt lik’t owemvts.
The baby that they killed, there was an old lady living back then.
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00:20:49,644 –> 00:20:52,812
Lucinda Coker hocefkvt, mont on ona[ye]t okatet,
Her name was Lucinda Coker, and as she told the story,
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00:20:52,812 –> 00:20:54,428
hēcvtē makemvts.
she had seen it.
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00:20:54,428 –> 00:20:59,180
Entat cutkusof ont on owisen, ’mvkerrickv tat hę̄ret monkvt onkv.
Even though she was little at that time, she still had good memory.
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00:20:59,190 –> 00:21:03,029
Mont owen kērrētok onayet okat tvlkēs kowvken okatet.
And I figured she must know what she was talking about.
314
00:21:03,029 –> 00:21:09,500
Estuce hvkihken wik[e]kot tayvtet ont on enkusvmkusis okē witvtēs.
There was a baby that wouldn’t stop crying and might not have felt good.
315
00:21:09,510 –> 00:21:13,840
Mont on ecke tat vfastet ont owis, hvhihkat wik[e]ko ta[ye]n,
And the mother was taking care of it, but it wouldn’t stop crying,
316
00:21:13,840 –> 00:21:21,910
suletawv hvmket arat okatet omatet mv estuce tat ehset,
and then one of the soldiers that was around took the baby,
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00:21:21,910 –> 00:21:28,510
nene rakko awvtē tvhopket takhueraten mvn ekv tat snvfiket elēcvtēt owēs mak[et]
and a fence stood on the big road that they came on, and he hit its head against it and killed it, she said,
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00:21:28,510 –> 00:21:30,874
hēcvtēt onayen, maken.
and she saw it and told it.
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00:21:30,874 –> 00:21:35,850
Nak fvccvt ona[ye]t okat tvlkēs kowvken onayvtēt owē[s], mont on vyēcic’t on.
I assumed she was telling the truth and went on with the story.
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00:21:35,850 –> 00:21:38,925
mont owen yv hiyowē enheckv hahoyat,
and this is how they make the designs,
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00:21:38,925 –> 00:21:44,320
hiyowat tat ’stit ’mvlicēckv owvtē estit kerrekut owē witē[s].
and now no one knows how that started.
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00:21:44,320 –> 00:21:46,786
Mont on entat ’mvkerrickvt okatet,
But according to [the preacher’s] thoughts,
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00:21:46,786 –> 00:21:54,023
mv nene ’stemerketv asossē fullvtē fekhvmketv onkat feknokke
as those that came out of that road of sorrow, through bravery or heartache,
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tor-opuswv tis pvlątken fullvtēs.
they shed a lot of tears as they came.
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00:21:56,960 –> 00:22:00,750
’Stemerkv tat ropottēn fullvtē[s].
They came through much sorrow.
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00:22:00,750 –> 00:22:03,285
Mont owen mv oketv owofvn,
And during that time,
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00:22:03,285 –> 00:22:06,377
’stemerkv tat ohyicakkv,
as the sorrows came upon them,
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00:22:06,377 –> 00:22:13,616
accvke tis lę̄slehvokusen enhakaken, mont on leklewēpat etehoraket,
and as their clothes became old and ragged, they sewed the scraps together,
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00:22:13,616 –> 00:22:17,610
vhvn sētket tis on owat mvo ’tehoraket.
if it was ripped, they sewed those back together.
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00:22:17,610 –> 00:22:23,580
Mont on mv hiyowē esfulhoyat mvn a-ossen heckvtēs kowēt owēs
And the designs they have today started from that,
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00:22:23,580 –> 00:22:26,120
mak[et] em vkerrickvt ont onayemvts.
is what he thought as he told it in the sermon.
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00:22:26,120 –> 00:22:29,659
Mont on ’stonkon fvccv tis okēpēs cē kont
It was probably okay, he could have been telling the truth,
333
00:22:29,659 –> 00:22:31,440
mvn vm vkerrickv tat mvn hayimvts.
that’s what I thought.
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00:22:31,440 –> 00:22:35,960
Mont on ’stit kerrē makat mv opunvyēcat pohvyvtē sekot o[s].
And I have never heard anyone who knew and spoke about that.
335
00:22:35,960 –> 00:22:39,899
Onkv este em vkerrickv ona[ye]t mvo ’stonkot owēs.
So if that’s what a person thinks, it’s okay.
336
00:22:39,899 –> 00:22:42,440
Herąkusateu mēcakhoyen.
They are done beautifully.
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00:22:42,440 –> 00:22:50,899
Mont owisen ’mvlicēckv tat mowen mak[et] mahoken mvn pohimvtat mvn mvt owēs kowvyēt owēs, vntat.
But I heard it said it started that way, so myself, I believe it was that way.
338
00:22:50,899 –> 00:22:54,597
Hopuetake mvnettvkē awat
The youth that are coming up
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00:22:54,597 –> 00:23:03,515
punaksē awat vculakat yv nake em onvyetv ’stowē fullet
The offspring that are growing up, what would you like to tell them and
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00:23:03,515 –> 00:23:12,591
owakvhanat ’ste-cate emonkvt ehosvkekot em onvyvketv ’stowēn em onvyetv ceyac[e]n owat?
how they should be, not to forget growing up as Native people? What would you like to tell them?
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00:23:12,591 –> 00:23:14,658
Maketske tayv?
Can you tell them that?
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00:23:14,658 –> 00:23:18,637
’Stonkon hopuetake ąret puntat
When we were children we
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00:23:18,637 –> 00:23:22,787
kērret ’puculvkēpvtēt onkv, ’ste-cate ’stowē vpokēt fulleyvtē
grew up learning how Natives lived
344
00:23:22,787 –> 00:23:26,920
hiyowat kerrvke-mahēko hakētt ont on
now these children hardly know the language,
345
00:23:26,920 –> 00:23:30,943
hvtą opunvkv mvo kērret kowąket sekot fullę̄pet ont on
and some of them go about not even trying to learn.
346
00:23:30,943 –> 00:23:36,762
mv ’sohyekcicet owat onkat em vcahnetv kihocat owēt
Can you strongly encourage them or urge them?
347
00:23:36,762 –> 00:23:41,078
Hiyowat mv kicvketskē tayv, hopuetake?
Now can you say that to the youth?
348
00:23:41,078 –> 00:23:43,509
Mvo hę̄ret tayet os, mv.
That would be very good.
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00:23:43,509 –> 00:23:47,550
’Ste-cate opunvkv kerrvkeko hiyowē hakēpat,
Those now that don’t know their Indian language,
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00:23:47,550 –> 00:23:49,831
etvlwv pum etvlwv oki[s]
I’m referring to our nation.
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00:23:49,831 –> 00:23:53,690
’Na-hvtke tis vpvkaket hiyowat tat etehvlvtaket,
There are some that married white people,
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00:23:53,700 –> 00:23:58,200
este etemvrahrvkv, Meksekvlke tis, ’ste-hvtkvlke tis, ’na-lvstvlke tis,
various people, Mexicans, white people, black,
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00:23:58,200 –> 00:24:00,810
omvlkvn hiyowat cahmvlike hakēpet onkv.
now all have become mixed.
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00:24:00,820 –> 00:24:03,480
Mont on pum opunvkv tat pum vyēpis ont os.
And so our language seems to be going.
355
00:24:03,480 –> 00:24:11,347
Mont owisen vmomahvtat kerrvkē tayat fullēt ont on mvhayakhoyateu svsēt ont os,
But sometimes there’s a chance that some can learn and be taught,
356
00:24:11,347 –> 00:24:14,384
kerretv yacaket fullet ont on owat.
if there are some wanting to learn.
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00:24:14,384 –> 00:24:18,990
Mont owisen yi sulkat tat pustemę̄rkakus’t os kowvyēt [ow]ē[s].
But then overall I think we’re going to be in a very poor situation.
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00:24:18,990 –> 00:24:23,687
Mont owen yv espokē ohrolopē tuccēnat mv mahet orētt owē witēs.
But it’s almost about three years since that.
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00:24:23,687 –> 00:24:27,590
Cokpe-rakko hvmken ēpohkakat,
One thousand and six,
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00:24:27,590 –> 00:24:31,170
cokpe-rakko rakrvkē tuccēnat oki[s].
I mean three thousand.
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00:24:31,170 –> 00:24:39,092
Mvn mowat mv asossat, ’ste-cate ’punvkv kerrakat cokpe hvmkat rorekot os mahoket owemvts.
Out of that, there are fewer than one hundred who know the language, they said.
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00:24:39,092 –> 00:24:43,750
Pum punvkv tat pum ayētt ont owisen, mvhayak’t ǫho[s].
And now our language is going away, they’re some that are teaching the language.
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00:24:43,770 –> 00:24:49,753
Mont owisen, mv ’stvmin fullet ’sēvnicvkvhanat mvn kerretv sekon ont o[s].
But we don’t know where they will be able to use the language.
364
00:24:49,753 –> 00:24:52,880
’Na-hvtkvlke ’sēvnicak’t owēt mont owisen,
White people are probably using it, but regardless
365
00:24:52,880 –> 00:24:55,190
lopockusat tat kerrak’t ont owisen,
the little ones are learning,
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00:24:55,190 –> 00:25:00,560
avculak’t ont on owat, ’stvmin aret ēvnicvkvhanat mvn kerretv sekon ont os.
but as they grow older, we don’t know where they will be able to use the language.
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00:25:00,560 –> 00:25:05,940
Monkv ē pum estemerketv hakētt os kowvyēt [ow]ē[s], ’stemerkvt ę̄!
So now we are becoming more desperate, that’s what I think, desperate.
368
00:25:05,940 –> 00:25:08,961
Punsumkekon kowet.
We’re trying to keep from losing it.
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00:25:08,961 –> 00:25:18,491
Ēme tat mvn ’ste-catet owis kowēt, “Vm punvkv kērrin owat, ’ste-cate monket avrarēs” kowakit
If the ones that think of themselves as Indians learn their language, they will remain as Indians,
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00:25:18,491 –> 00:25:20,650
ēwikvkekot kērret kowak’n owat,
if they don’t give up and try to keep learning,
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00:25:20,650 –> 00:25:23,441
kerraket ’tem punahoyet fullēs kowit owan oketskes.
they will learn and they will keep talking to one another, is what I think.
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00:25:23,441 –> 00:25:30,646
Ē em mvhayēpet, “Cem estvlke tat hiyowat mak’tvt owēs” kic’t em mvhayet kerrak’n owat ehohseko[s].
If they just teach themselves and tell them, “Your people say it like this,” teaching them, they will never forget.
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00:25:30,646 –> 00:25:32,840
Ehosvkētt mahokat sasat ont owisen,
There are some that say that they have forgotten their language,
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00:25:32,840 –> 00:25:38,041
mvn cvnhoricvkekot owē[s], mvn.
but I don’t believe them.
375
00:25:38,041 –> 00:25:39,042
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00:25:39,042 –> 00:25:40,043
377
00:25:40,043 –> 00:25:41,717
378
00:25:41,717 –> 00:25:50,377
379
00:25:50,377 –> 00:25:58,881
380
00:25:58,881 –> 00:26:03,955
381
00:26:03,955 –> 00:26:12,172
382
00:26:12,172 –> 00:26:18,510