Image provided by: The Confederated Tribes of Warm Springs; Warm Springs, OR
About Spilyay tymoo. (Warm Springs, Or.) 1976-current | View Entire Issue (July 17, 1997)
6 July 17, 1997 Warm Springs, Oregon SpilyayTymoo; Sahaptin, Paiute lessons SAHAPTIN LANGUAGE LESSON Road Signs 'Shchtpain Timat Wanaq'it Nuwitkan txdnak Waqacalkan txanak Lvvai Luwuwai Keep right Keep left Slow Slowly Chau wauwaut chna No passing zone Wushawuushxt Reduce speed Phrase List: Nuwitkan txaxanak ku k'staasyau. Keep right and go north. Waqacalkan txanak ku winak c'miyaasyau. Keep left and go south. Lwai winak awinshma pa kutkutsha. Go slow men working. Luwuwai winak miyanashma pawawaitsha. Go slowly children are crossing. Chau wauwaut chna anaku iwa timani mxsh 'shchtiwa. No passing zone when yellow line is in your lane. Wushawuushxt iwa yaamashmanri w&waicht naxsh taminawitpa. Reduce speed Deer crossing 1 mile. SLOWER TRAFFIC KEEP RIGHT Naplkwi Tuesday Lesson Ishchtpain Ti'mat Nii'iix Wauwaut Chna 'shcht Iniixilama Qatutit Wapaat Shapaskulitpama Waixtila Papachu waixtitpama Short Sahaotin Phrases: Pass with care Road construction Stop Turn off School bus Center lane Nii'iix Wauwaut Chna, xlak waixtilama pakwiyan. Pass with care, busy area. Waqiit winak pawa 'shcht Iniixilama Be careful road construction. Chaunam laakta qatutit lu'ca laqaixit'awas. Don't forget to stop at the red light. ROM x (C const jction"x HHEAO f CENTER LAME ONLY Wapaatanam kwna timani ititamatpa, nputaaptit ku tuskaskiyaaptti ku napt. Turn off at exit 272. Washatash shapaskulitpama waixtilapa. I'm going to ride the school bus. Winak pachu 'shchtpa ku wapaak waqacalkan. Turn into center lane and turn left. ROAD SIGNS CROSSWORD PUZZLE in Shahaptin DOWN: 1. Stop Across: 2. Turn off 3. Closed 4. Red Light v. Mtaalkvvi Transportation Waixtila waixtila stiich.pas kaas dtmupil shapshatpama atmupil vehicle bus, (stage) train car, van, vehicle truck Paiute Langauge Lesson The Alphabet Friday I HUKWA Wind A5 .... ''r - ksks shapshatpama" atmupil pickup 5 Snwit waixtilaki (Sentences on vehicle): Luc'a awa atmupil, Valerimi. Valerie's car is red. Suzie iwashana stifchpa, Putlnyau. Suzie rode the bus to Portland. Dallasmi awa lamt ksks shapshatpama waixtila. Dallas has a small blue pickup. Pinaplki Ku anch'a tun tun waxtilapama Other things for transportation qatutik walwaiknk winak nuwitkni winat waqacalkni winat 'shcht Snwit (Sentences): red stop light yellow light green light right lane left lane road (highway dirt gravel) 1 or Ok DP Anaku luc'a ilaqaaixita ku nam qatutita. When the traffic light turns red you are to stop. Pinapt 'shcht nuwitkan nam awawauta ku nam wapaata nuwitkan, paxat 'shchtpa. We will pass four roads on the right side then turn off to the right on the fifth road. Peters Pastureyau iwa highway ku lalxmi 'shcht. The road surface to Peters Pasture is high way and dirt. ( idbEMim3( ieecIem (Z :ssojov wmtQd :umoo :pjOMSsoi3 suSjs pnoy sjaAsuy T-rr:xrx-x:Txxr .rx-xsxzilX-ZXX1XZ.X.ZX: Kids have nothing to do? Our Computer Lab is Open to the Public 8-5 Come see what language lessons we have on the apple computer. StaBtftzing fnatgenous Languages Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their histories, fanguages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their own names for communi ties, places and persons. Indigenous children have the right to all levels and forms of education of the. State. M indigenous peoples also have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning. -United Nations Draft Declaration of the Rights of Indigenous Peoples, 1 993 Unu hukwa wunu. It's really wind blowing. Sagwane huka wunu. It's a little windy. Yongona unu hukwa. In the evening the wind blows hard. KAADU cat Osoo tookadu suda nawahadu. The black cat is bad news. Umu kaadu pesa tatabua. Those cats are beautiful. Nu ki tookaadu petsape. I don't like black cats. KAAZE car, automobile U ha'a kaaze kayoo. Do you have a car? U ha'a kisoo kaaze tumu'u. Haven't you bought a car yet? Nu etze'e e kaaze wunapow. I wrecked my car yesterday. Stabalizing Indigenous Languages Preface Richard E. Littlebear Our Native American languages have been oral since time immemorial. Some of them have been written only in the last three centuries. We must remember this oral tradition when we teach our languages. We sometimes negate this oral tradition by blindly following the only model for language teaching we know: the way we were taught the English language with its heavy emphasis on grammar. Teaching our languages as if they had no oral tradition is one factor which contrib utes to the failures of our Native American language teaching programs so that we now have what amounts to a tradition of failure. Probably because of this tradition of failure, we latch onto anything that looks as though it will preserve our languages. As a result, we now have a litany of what we have viewed as the one item that will save our languages. This one item is usually quickly replaced by another. For instance, some of us said, "Let's get our lan guages into written form" and we did and still our Native American languages kept on dying. Then we said, "Let's make dictionaries for our languages" and we did and still the languages kept on dying. Then we said, "Let's get linguists trained in our own languages"and we did, and still the languages kept on dying. Then we said, "Let's train our own people who speak our languages to become linguists" and we did and still our languages kept on dying. Then we said, "Let's apply for a federal bilingual educa tion grant" and we did and got a grant and still our languages kept on dying. Then we said, "Let's let the schools teach the languages" and we did, and still the languages kept on dying. Then we said, "Let's develop culturally-relevant materi als" and we did and still our languages kept on dying. Then we said, "Let's use language masters to teach our languages" and we did, and still our languages kept on dying. Then we said, "Let's tape-record the elders speaking our ' languages and we did and still our languages kept on dying. Then we said, "Let's video-tape our elders speaking and , doing cultural activities" and we did and still our lan guages kept on dying. ' Then we said, "Let's put our native language speakers on; CDROM" and we did and still the languages kept on dying. Finally, someone will say, "Let's flash-freeze the remaining speakers of our languages so when technology catches up these speakers can be thawed-out and revived and we will have ready-made Native American languages speakers" and we will do that and these thawed-out speakers will awake to a world in the distant future where they are the only speakers of their languages because all of the other speakers of their languages will be gone and no one will understand them. In this litany, we have viewed each item as the one that will save our languages and they haven't. Of course, resorting to cryogenics and flash-freezing are desperate measures. The point is that despite the advances in teaching methods and technology and our increasing dependency on them, our languages are still dying. Also part of their dying is caused by the steady attrition of Native speakers. Our languages have few means, like birth, for replenishing Native speakers, and even birth is failing because we are not teaching our newborn how to speak their native languages. (Continued column two.)