To kick off this International Year of Indigenous Languages congratulations are due to Priscilla Bosum of Oujé-Bougoumou for making history as the first East Cree interpreter in the House of Commons. This news comes amidst the second reading of C-91, the proposed Indigenous Languages Act.
On February 23 in Toronto, Geraldine Govender accepted the Lieutenant Governor’s Ontario Heritage Award for Excellence in Conservation for her role in making the Moose Cree dictionary possible. As the director for the Department of Language & Culture at Moose Cree First Nation, Geraldine’s role in building support for the local language revitalization project has been crucial for keeping the dictionary project going.
Geraldine took to social media that day to acknowledge her nomination by Stan Kapashesit and to thank all those involved in the production of this important work on the Cree language.
A third edition of the Dictionary of Moose Cree is presently being prepared. Contributors to the dictionary project since 2012 are listed below:
Vincent Collette (contributor to the first edition)
Jane Louttit (1922-2013)
Caroline Trapper (1929-2017)
Daisy Turner (1918-2017)
As the days grew shorter this year, almost symbolically it seemed, our nation saw the passing of Daisy Turner, a woman whose contribution to our language was known largely from the publication of her Moose Factory Cree in 1974. One year shy of becoming a centenarian, Daisy Turner had spent the last couple of years of her life in a elders’ home in Timmins, only to briefly return home to Moosonee before ‘going to sleep,’ as we sometimes say in Cree.
While preparing the second edition of the Dictionary of Moose Cree, published in 2015, I decided I should try to meet Daisy. My opportunity came when, heading home from Moose Factory, I had a few hours to spend in Moosonee before my plane landed.
Daisy greeted me at her beautiful home and cleared the kitchen table. She brought out her Moose Factory Cree and told me all about its origins. She then generously entertained my thoughts and answered some questions about the local dialect as we discussed the publication of the new dictionary, a project she supported wholeheartedly. What touched me most about our exchange, however, was her personal account of learning the language.
As she related during our conversation, Daisy had not acquired the Cree language in her own home. Speaking Cree, she told me, was not encouraged by her parents, both of whom were Cree-speakers, but who were also wemištikôšîhkân. This word, which literally means ‘made European,’ is how people of biracial parenting (and their children) are referred to in Cree.
The wemištikôšîhkân typically occupied a higher social status in the world of the fur trade, partly due to their ability to act as intermediaries between our people and Europeans. And while a man of biracial parenting might reasonably be expected to work at the trading post, speaking both Cree and English, and potentially marrying a Cree woman, a woman of similar parenting was often expected to approximate the European woman, speaking English, and marrying White, so to speak, if possible.
Such stories are common in our communities, but Daisy had a different idea in mind. She could not stand the idea of not being able to speak Cree. As she put it, she would leave her part of the village to visit the tents occupied by Cree families summering on the island. And while her friends were busy playing, she explained how she would often sit with their monolingual Cree elders and revel in their stories as she gradually acquired the language.
This is what makes Daisy’s story so interesting and inspiring. In a world where the state of our language is increasingly precarious, a world saturated by English that continuously insinuates the demise of our language, Daisy’s story reminds us that if we care enough to make the effort we can make a difference. After all, Daisy not only learned to speak Cree, but helped countless people by using her language skills to interpret for them during their encounters with medical professionals. And then of course there is her little book. Published in 1974, it joins the Cree Way Project in marking the 1970s as the beginning of our locally driven efforts to publish in our own language.
Daisy’s contribution to the Dictionary of Moose Cree can be counted as 615 entries, but her legacy as a Cree woman cannot be measured.
Sleep well Daisy, your rest is well-deserved.
When the Canadian government announced the release of the Canada 150 Typeface last year, I was immensely pleased to read that it would support Cree syllabics. In our communities, however, it is common knowledge that syllabic typefaces based on the Unicode Standard contain a number of errors in the sh-series that make typing in Cree quite a hassle. Fonts designed either locally or by linguists in the know have been used for years to circumvent this problem, but this requires that one manually change the font selected whenever typing in syllabics. Therefore, with the release of Canada 150, I immediately wanted to verify its Cree syllabics to see if the errors had been corrected.
Sadly, the errors had not been rectified and this prompted me to contact the designer of the typeface, Raymond Larabie. He was surprised to hear that the Unicode Standard contained such errors and immediately offered to help get the message across to the Unicode Consortium. We worked together to identify the erroneous glyphs and sent them examples of how the glyphs should be oriented. Eventually, the consortium replied and paid the matter the attention it deserved. A few months and emails later, the Unicode Consortium informed us that they had published a new errata notice to publicize the corrections that will take effect with the release of the Unicode Standard 9.0.
Barriers related to the use of our language need to be identified and removed if our language is to survive its uncertain future and perhaps even thrive once again. A font related problem might not seem that significant, but this little hassle has served as a disincentive for many people who would have otherwise embraced pairing our language with modern technology. I would therefore like to acknowledge and thank Debbie Anderson, Unicode Technical Director, and Raymond Larabie for their assistance in solving this problem.
It will take a while for typefaces to catch up with the corrections. In the meantime, those wishing to type in Cree can download and install the BJCree typeset provided freely here. It can be used on word processors, but not on social media. For the latter, we will simply have to be patient as we wait for the world to catch up to the Unicode Standard 9.0.
The errors and corrections can be seen below in the consortium’s latest errata notice.
The Canadian Language Museum recently launched its newest travelling exhibit, Cree: The People’s Language, at the University of Toronto. While browsing six beautifully designed panels and an audio station, visitors can become acquainted with the most widely spoken indigenous language in Canada. The colourful bilingual panels feature information about the various dialects of Cree, some idiosyncrasies of its grammar, information about its various spelling systems, along with other interesting linguistic facts. Browsing the audio station, one can actually listen to clips from the various dialects of Cree and get a sense of what is written on the panels.
Having been invited to contribute to the content of the exhibit it was great to attend the launch and finally see the end product in person. Elaine Gold and her team at the Canadian Language Museum did a wonderful job at crafting eye-catching displays that are sure to please even the less linguistically inclined. In fact, the exhibit proved to be a great conversation starter as visitors pondered linguistic traits such as animacy and polysynthesis. I certainly enjoyed my evening conversing with the curious!
The Canadian Language Museum plans to have their exhibit travel the country and will be presenting it at the Pan-Am games in Toronto this summer. Be sure to visit this stimulating exhibit if it comes to a town near you or contact the museum directly if you would like to host it for a special event!
(Cree: The People’s Language was launched on March 25, 2015. The images above were provided by Andrew Tomkins.)
Last week marked the publication of the Grammaire de la langue innue, the first ever modern and comprehensive grammar of the Cree language. So while I usually lay my head down around eleven o’clock, for the past few days my eyes have remained open long after the time of my nightly reclination as I diligently read through each of its 602 pages.
For those unversed in the study of the Cree language or its various appellations, what is here referred to as the Innu language is a group of Cree dialects spoken by around 11,000 people along the north shore of what is now generally known as the St-Lawrence River in Québec. Yet, despite the title of the book, there is no such thing as a homogeneous Innu language. Instead, the book introduces us to a variety of dialects who, for historical and political reasons, have come to be grouped under that term.
Differences aside, the speakers of these dialects have managed, over time, to agree on a single standard spelling system – no simple task considering the glaring phonological discrepancies among the dialects in question. But this move towards orthographic unity, encouraged by their conspicuous cultural and ethnic unity, has been of utmost importance for the development of literacy and the promotion and preservation of the Cree language in those communities. Without such a standard orthography, the present grammar would have most likely failed at being so dialectally inclusive and at successfully targeting the actual speakers of the language who, more often than not, are not trained linguists and might not manage to read an orthography based on conventions used in linguistics.
The author of this grammar, Lynn Drapeau, is a well-known linguist in the field of Algic languages. Having done research since the 1970’s on the particular dialect spoken in Pessamit, she is one of a handful of linguists who has spent a considerable amount of time in our communities to eventually become a speaker of our language. This investment of hers would also result in her 1991 publication of what was then the most extensive dictionary of the any Cree dialect, her Dictionnaire montagnais-français. But her crowning achievement will unquestionably be her Grammaire de la langue innue, which she managed to perfect by dedicating her post-retirement time to parsing countless hours of recordings of elderly monolingual speakers and holding discussions on various points of grammar with her academic and communal research groups.
I have had the pleasure of having the author supervise my work as a graduate student in linguistics, where I focused my interests on the history of the Cree language. It was then that I came to understand how what appears to be a wide and disparate variety of Cree dialects is in fact a language that remains incredibly similar, lexically and grammatically, regardless of its regional innovations. This grammar will therefore undoubtedly prove useful to speakers of other Cree dialects until modern and comprehensive grammars of their dialects are published as well.