Being Neshnabe means you were born that way….you’ve always been that way, there was no alternative but that for you. This means you grew up speaking the accompanying language that goes with being Neshnabe, you also grew up with those mores, norms, standards, sanctions, and taboos. Everything you are, were and became means you learned it all through the target language of the group you were born into.
You learned nothing you currently know in English, it was not gleaned from University studies, nor from any other book learning, or in any other form of English inspired action. It wasn’t learned in English, but passed on to you from a heritage fluent speaker who taught you. This means you literally learned all that you know, all that you are, from your experiences as a traditional person growing up with the language, surrounded by like speaking elders and peers,
This sort of person can be referred to as Gete Neshnabe! The modern day world identifies him/her as a traditional person. Traditional because they are heritage fluent speakers, schooled and skilled in all of the lore and craft of their origins, adept and expert in the physical, material, and spiritual culture of their heritage speaking group they emanate from. One important fact, this kind of person was not trained in anything, they were taught from their youth up….
What of others who appear to be like them? Those who mimic these people? Those who sound like them, but were not taught like them, but were trained by Gete Neshnabek who must specialize in training those who have not been taught, but have become separated from their archaic ways and the language so needed to find the way back to their origins?
These people could properly be referred to as quasi traditionals, or even pseudo traditionals then, borrowing upon the modern day terminology used by the dominant society they have become part of. Can they ever become like their Gete cousins one might ask? Can they somehow transpose themselves into what they want to be or study so hard to be?
The indisputable answer is NO!
The best they can do is follow the teachings of those who are Gete Neshnabek, become trained in the lore, the craft, the sacred ways, learn their heritage language, and begin the process of learning so their offspring can be taught, instead of having to be trained like them. One teaches a child, one trains a monkey, a dog, or some such other creature, but not a human being. We, who are Gete Neshnabek were taught, not trained!
I am using English to inform those who will read and listen and take appropriate action, but for those who read and do not listen and do not take any action, I can do nothing….also, there becomes no hope for their offspring, no hope for the generations who come after them. They must look to the future so those who come after them have a chance to survive as Gete Neshnabek.
Our old people used to tell us we had to render decisions with Seven Generations in mind, so there could be a future for those who would come after us. This kind of thinking has nothing to do with Self, or hedonistic pleasures. We must remove Self from the pedestal and return to that Seven Generational thinking our forefathers utilized in their decision making. Only then can our offspring/children have a chance to become Gete Neshnabek once again, and then there shall be those who are taught the sacred ways of the Gete Neshnabek again.
Learn your Language!
Live your life for the future generations so that anything you become trained in today can benefit them. Live like a Gete Neshnabe even if folks refer to you as a quasi neshnabe, but do not be a pseudo neshnabe or live your life like one, especially in front of your children. Embrace the teachings and learn your heritage language and become trained in them, so you have something to teach your offspring.
“The meaning of Anishnaabeg is ‘First’ or ‘Original Peoples’. Another definition – possibly reflecting a traditionalist’s viewpoint with a certain moral dimension – refers to “the good humans”, or good people, meaning those who are on the right road/path given to them by the Creator or Gichi-Manidoo (Great Spirit). The Ojibwe scholar, linguist and author Basil Johnston, who explains the name in a creationist context, states that its literal translation is “Beings Made Out of Nothing”, or “Spontaneous Beings”, since they had been created by divine breath and were made up of flesh and blood and a soul or spirit – instead of rock, or fire, or water, or wind.”-
( shpemwigesiwen mine akiwigesiwen) cosmic dust and terrestrial dust
Gé(te s)é wen
To walk in an intuitive manner,
Way of the belly button.
Tes is the belly button
Sé is to walk
Géte is the real way of doing things, anything real and substantive
I nadze wen
Refers to our Way of Life; the Anishinabek
Mide wi win
Mystical doings,
Mystic Ways.
Wab eno wen
Dawn Ways,
Ways of the Dawn
Example: Wabek/waben
Wab is to see
Wab is light
Thus, referring to the light that is pushing away the darkness or lessening the darkness.
Éshke ki wen
Having to do with the male species and ways of the land.
Land wisdom
Land based wisdom
Land understanding
Land based understanding
Land knowledge
Land based knowledge
Mother Earth knowledge
Éshkekiwmikwe Kéndaswen
Aki
Ésegmekwe
Mother Earth acquired knowledge
Daughter Earth
Son Earth
Father Earth
Grandfather Earth
Grandmother Earth
Land prudence
Land based way of working wisely with the Earth
Having to do with always do what is right in accordance with what is Holy, what is right for the Common People
Éshke kiw nagé
One who knows the ways of the Earth and works closely with it.
Esh has to do with the species man
Kek refers to the containment of man, what he/she is housed in.
The protective outer shell: Wiwkwe shkeshi wen
There is a deep/vast teaching on this aspect of man in Midé
Life: The fire, the water, the rock, the green, the two-leggeds, the four-leggeds, the creeping crawling ones, and the winged ones….The past, the present, and the future…
Animacy and Inanimacy are difficult concepts to master because the traditional Potawatomi saw/sees the world differently than the modern American. What is considered alive to a Potawatomi is often considered inanimate by an American. However, the concept is crucial to the proper learning of this language, because everything in a sentence must agree with the animacy/inanimacy of the subject and object of the sentence. This includes the pluralization, the demonstrative, the verb suffix, and the noun suffix, among other things. It is the mastery of this concept that REQUIRES that this language be taught from a cultural perspective. To attain fluency, you have to put yourself in the moccasins of the old ones who viewed the world much differently than we do now.
ANIMATE:
That which is alive, that which moves independently, that which grows, that which is connected to its source of life, that which is capable of moving or growing.
INANIMATE:
That which is not alive, that which does not move, that which cannot move independently, that which does not grow, that which has been disconnected from its source of life.
Animacy is not always fixed. Some objects change animate states depending on how they are used. Plants and spiritual objects in particular can take on animate or inanimate characteristics depending on the context.
TRY NOT TO OVER THINK IT. If something is animate that would be considered inanimate in English, we will point it out.
Plurality of Nouns
Animate and Inanimate nouns take different endings when they are plural. Here are some examples:
Animate nouns
*Mshimen (apple) Mshimnek (apples)
Nene (man) Nenwik (men)
Kwé (woman) Kwék (women)
Shegagosh (onion) Shegagoshik (onions)
Pen (potato) Penik (potatos)
Sen (rock) Senik (rocks)
Gigabé (boy) Gigabéyek (boys)
Gigyago (girl) Gigyagoyek (girls)
Kek (kettle) Kekok (kettles)
Gigo (fish) Gigoyek (fish)
Inanimate nouns
*Mshimen (apple) Mshimnen (apples)
Dopwen (table) Dopwenen (tables)
Gokbenagen (basket) Gokbenagnen (baskets)
Waboyan (blanket) Waboyanen (blankets)
Mkesen (shoe) Mkesnen (shoes)
Waséjgen (window) Waséjgenen (windows)
Dabyan (vehicle) Dabyanen (vehicles)
Tetagen (bell) Tetagnen (bells)
Wawabmowen (mirror) Wawabmownen (mirrors)
Bkwakwet (ball) Bkwakwén (balls)
*Mshimen is listed here as a noun that can change animate states.
Exercises
Tell if the following plural nouns are animate or inanimate.
These are some of the nouns that can change. Show both the animate and inanimate forms.
Animate Inanimate
Mshimen Mshimnek Mshimnen
Mdamen
Migwen
Dé’men
Mskomen
Agem
Dé’wé’gen
Answers
Tell if the following plural nouns are animate or inanimate.
Jigwék (thunder) Animate
Waboyanen (blankets) Inanimate
Déschegnen (desks) Inanimate
Mtegok (trees) Animate
Gokmedasnen (socks) Inanimate
Dopwenen (tables) Inanimate
Mekjakok/Mekjakoyek (frogs) Animate
Mshikéyek (turtles) Animate
Mdamnen (corn) Inanimate
Wabosoyek (rabbits) Animate
Kekok (kettles) Animate
Bnéshik/Bnéshiyek (birds) Animate
These are some of the nouns that can change. Show both the animate and inanimate forms.
Animate Inanimate
Mshimen (apple) Mshimnek Mshimnen
Mdamen (corn) Mdamnek Mdamnen
Migwen (feather) Migwenek Migwenen
Dé’men (strawberry) Dé’menek Dé’menen
Mskomen (raspberry) Mskomnek Mskomnen
Agem (snowshoe) Agmek Agmen
Déwé’gen (drum) Déwé’genek Déwé’gnen
Diminutives
When you want to talk about a noun in a smaller context, the “s” ending is used. In English, when you add an “s” to a noun, it makes it either plural or possessed. But when you add an “s” in Potawatomi, it makes the noun smaller.
Kek – kettle Kekos – small kettle Kekosés – really small kettle
Gigo – fish Gigos – small fish Gigosés – really small fish
Bnéshi – bird Bnéshis – small bird Bnéshisés – really small bird
Animate nouns
Diminutive Diminutive plural
*Mshimen (apple) Mshimnés Mshimnések
Kwé (woman) Kwés (Kwéwés) Kwések
Shegagosh (onion) Shegagosés Shegagosések
Pen (potato) Penyés Penyések
Sen (rock) Senis Senisek
Gigabé (boy) Gigabés Gigabések
Gigyago (girl) Gigyagos Gigyagosek
Kek (kettle) Kekos Kekosek
Gigo (fish) Gigos Gigosek
Bnéshi (bird) Bnéshis Bnéshisek
Inanimate nouns
*Mshimen (apple) Mshimnés Mshimnésen
Dopwen (table) Dopwenés Dopwenésen
Dabyan (vehicle) Dabyanés Dabyanésen
Waboyan (blanket) Waboyanés Waboyanésen
Mkesen (shoe) Mkesnés Mkesnésen
Wawabmowen (mirror) Wawabmownés Wawabmownésen
Bkwakwet (ball) Bkwakwetas Bkwakwetasen
Gokbenagen (basket) Gokbenagas Gokbenagasen
Waséjgen (window) Waséjgas Waséjgasen
Tetagen (bell) Tetagas Tetagasen
Often if a word ends in -gen it will become -gas in the dimunitive
Potawatomi uses a system of Demonstratives to tell where the object is in relation to the speaker, and whether or not that object is animate or inanimate.
Ode Node Gode
I O Ni Gi
É’i Ago Éni Égi
Demonstratives are always used from the point of view of the speaker. The proximity of the object to the speaker determines which demonstrative to use. The demonstratives are like “This, that, these, those” in English.
Ode tetagen i tetagen é’i tetagen
This bell That bell That bell over there
Ode kwé o kwé ago kwé
This woman That woman That woman over there
Things that are very much alive, such as a person or animal or living plant, use the Ode, O, Ago demonstratives. Things that are inanimate, or could be animate or inanimate, or possess a certain degree of animacy, use the Ode, I, É’i demonstratives.
Exercises
Translate the following into English
Ode gokbenagen __________________________
I tetagen __________________________
É’i mshimen __________________________
O kek __________________________
Ago sen __________________________
Ago kwé __________________________
Ode bnéshi __________________________
I mskomen __________________________
É’i dé’men __________________________
Plural objects that are animate take the Gode, Gi, Égi demonstratives, and plural objects that are inanimate take the Node, Ni, Éni demonstratives.
Node tetagnen ni tetagnen éni tetagnen
These bells Those bells Those bells over there
Gode kwék gi kwék égi kwék
These women Those women Those women over there
Node waboyanen __________________________
Ni dopwenen __________________________
Gode nenwik __________________________
Égi mshikéyek __________________________
Gi mtegok __________________________
Éni wawabmownen __________________________
Ni gokmedasnen __________________________
Gi penik __________________________
Gode senik __________________________
Ni dabyanen __________________________
Translate the following into Potawatomi
These bells ___node tetagnen________
Those women ___gi kwék_________
These onions ___gode shegagoshek ______
Those potatoes over there ___egi penik _____
This feather _____ode migwen______
That desk ______i déschegen_______
That ball over there ___É’i a-izho-pkwakwet______
Those shoes ______ni mkesnen_______
These girls ____gode gigyagok /gigyagoyek__
Those boys ____gi gigabék / gigabéyek____
Those fish over there ____egi gigok / gigoyek___
That window ____i waséjgen _________
Those stones ________gi senik ___
This kettle ____ode kek __________
These frogs _____gode mekjakok / mekjakoyek ___
Those rabbits ___gi wabozoyek/ wabozok_
That blanket over there __É’i waboyan_____
That table over there ____É’i dopwen____
This man ____ode nene (ode kewézi)______
Answers
Ode gokbenagen This basket
I tetagen That bell
É’i mshimen That apple over there
O kek That kettle
Ago sen That stone over there
Ago kwé That woman over there
Ode bnéshi This bird
I mskomen That raspberry
É’i dé’men That strawberry over there
Node waboyanen These blankets
Ni dopwenen Those tables
Gode nenwik These men
Égi mshikéyek Those turtles over there
Gi mtegok Those trees
Éni wawabmownen Those mirrors over there
Ni gokmedasnen Those socks
Gi penik Those potatoes
Gode senik These stones
Ni dabyanen Those cars
These bells Node tetagnen
Those women Gi kwék
These onions Gode shegagoshik
Those potatoes over there Égi penik
This feather Ode migwen
That desk I déschegen
That ball over there É’i bkwakwet
Those shoes Ni mkesnen
These girls Gode gigyagoyek
Those boys Gi gigabéyek
Those fish over there Ago gigoyek
That window I waséjgen
Those stones Gi senik
This kettle Ode kek
These frogs Gode mekjakok/Gode mekjakoyek
Those rabbits Gi wabosoyek
That blanket over there É’i waboyan
That table over there É’i dopwen
This man Ode nene
Week 4 – using yawe
*Quiz on Demonstratives Fill in the blank
10-20 more words including verbs
Review ndaw yawe, yawen
Instructor Notes:
Have everyone introduce themselves again with their name and nation. Ndeshnekas, Ndaw. Focus on Ndaw.
To say I am, you say Ndaw.
To say he/she is, you say YAWE – Animate things.
To say it is, you say Yawen. Wawen yawen, Wawnon yawnon
Explain that a stone is animate so you would say “yawe.”
New words:
Gazho
Mayos
Bémadzet / Bémadsejek
Nemo/Nemosh
Neshnabék
Bodéwadmik
Kchemokmanek
Koman
Émkwan
Bdekjigen
Lesson Progression:
Bodéwadmi ndaw I am Potawatomi
Bodéwadmi yawe He/she is Potawatomi
Neshnabé ndaw I am Neshnabé
Neshnabé yawe He/she is Neshnabé
Ojibwé ndaw I am Ojibwé
Ojibwé yawe He/she is Ojibwé
Bémadzet ndaw I am a person (living being)
Bémadzet yawe He/she is a person (living being)
Gazho yawe He/she is a cat
Nemo yawe He/she is a dog
Nemosh yawe He/she is a dog
Bodéwadmi ndawmen We are Potawatomi
Neshnabék yawik They are Neshnabék
Bodéwadmik yawik They are Bodéwadmik
Kchemokmanek yawik They are Americans
Émkwan yawen It is a spoon
Koman yawen It is a knife
Bdekjigen yawen It is a fork
Émkwanen yawnon They are spoons
Komanen yawnon They are knives
Bdekjignen yawnon They are forks
Bodéwadmi ode yawe This is a Potawatomi
Bodéwadmi o yawe That is a Potawatomi/
He/she is Potawatomi
Neshnabé ndaw I am Neshnabé
Neshnabé o yawe He/she is Neshnabé/
That one is a Neshnabé
Neshnabé ode yawe This is a Neshnabé
Ojibwé ndaw I am Ojibwé
Ojibwé ode yawe This one is an Ojibwé
Bémadzet ndaw I am a person (living being)
Bémadzet o yawe He/she is a person (living being)
That one is a person (living being)
Gazho yawe He/she is a cat/ It’s a cat
Gazho ode yawe This one is a cat
Gazho o yawe That one is a cat
Gazhoyek gode yawik These are cats
Gazhoyek gi yawik Those are cats
Nemo yawe He/she is a dog/It’s a dog
Nemosh o yawe That one is a dog
Nemosh ode yawe This one is a dog
Nemoshek gode yawik These are dogs
Nemoshek gi yawik Those are dogs
Nemosh ago yawe That one over there is a dog
Nemoshek égi yawik Those over there are dogs
Neshnabék yawik They are Neshnabék
Neshnabék gode yawik These are Neshnabék
Neshnabé gi yawik Those are Neshnabék
Bodéwadmik yawik They are Bodéwadmik
Bodéwadmik gode yawik These are Bodéwadmik
Bodéwadmik gi yawik Those are Bodéwadmik
Kchemokmanek yawik They are Americans
Kchemokmanek gode yawik These are Americans
Kchemokmanek gi yawik Those are Americans
Émkwan yawen It is a spoon
Émkwan i yawen that’s a spoon
Émkwan ode yawen this is a spoon
Koman yawen It is a knife
Koman ode yawen this is a knife
Koman i yawen that’s a knife
Bdekjigen ode yawen this is a fork
Bdekjigen i yawen that’s a fork
Bdekjigen yawen It is a fork
Émkwanen yawnon They are spoons
Émkwanen node yawnon These are spoons
Émkwanen ni yawnon Those are spoons
Komanen yawnon They are knives
Komanen ni yawnon Those are knives
Komanen node yawnon These are knives
Bdekjigen ni yawnon Those are forks
Bdekjigen node yawnon These are forks
Let’s figure these out
Bodéwadmi ndaw
Kwé ndaw
Nene ndaw
Gigo yawe
Gigyago yawe
Dopwen yawen
Gigos ode yawe
Tetagen i yawen
Bkwakwet ode yawen
Penik gi yawik
Wabosoyek gode yawik
Dopwenen ni yawnon
Mshimnek gode yawik
Mshimnen node yawnon
It’s a frog
This is a feather
That’s a bell
I’m Potawatomi
He/she is Potawatomi
Those are rabbits
Those are bells
This is a window
This is a Potawatomi
Those are apples
It’s a knife
Bodéwadmi ndaw
Kwé ndaw
Nene ndaw
Gigo yawe
Gigyago yawe
Dopwen yawen
Gigos ode yawe
Tetagen i yawen
Bkwakwet ode yawen
Penik gi yawik
Wabosoyek gode yawik
Dopwenen ni yawnon
Mshimnek gode yawik
Mshimnen node yawnon
It’s a frog
This is a feather
That’s a bell
I’m Potawatomi
He/she is Potawatomi
Those are rabbits
Those are bells
This is a window
This is a Potawatomi
Those are apples
It’s a knife
Week 5 – asking questions
*Quiz: Demonstrative Pop Quiz
Ne gdaw? Ne yawe? Ne?
Wéni je o? Wégni je i?
Instructor Note:
Do the square in the notebooks:
Single plural
Animate yawe yawik
Inanimate yawen yawnon
Review yawen and yawnon with wawen i yawen and wawnon ni yawnon.
Ndaw and Gdaw have to do with pronouns, I and you, not other objects.
Explain the difference between a question that is seeking information and a question that is seeking affirmation.
A yes/no question uses a “ne”
An information question uses an interrogative like Wéni je or Wégni je
WHHHYYYY so much yawe? To establish and reinforce the animacy/inanimacy from the beginning.
**Get some pictures for some of these! Less writing, more listening.
Gin je? And you?
Nin gézhe Me too.
Cho Bodéwadmi ndawsi I’m not Potawatomi
Bodéwadmi ne gdaw? Are you Potawatomi
Neshnabé ne gdaw? Are you Native?
Kchemokman ne gdaw? Are you American?
Bodéwadmi ne yawe o? Is he/she Potawatomi?
Bnéshi ne yawe o? Is that a bird?
Nemoshés ne yawe ode? Is this a puppy?
Skeméjek ne yawik? Are they mosquitos?
Msen’egen ne yawen? Is it a paper/book? Bill?
Zhonya ne ode yawen? Is this money?
Géte gno migwen ne yawen? Is that a real eagle feather?
Géte gno migwen ne yawe? Is that a real eagle feather?
Mdomnések ne yawik? Are those beads?
Tetagen ne yawen i? Is that a bell?
Koman ne yawen ode? Is this a knife?
Éhe Yes
Konegé emphatic Yes
Cho No
Cho wi No way
Nigébshe Of course!
Nemetsena I don’t know
Wéni je o? Who is that?
Wéni je ode? Who is this?
Wégwni je i? What is that?
Wégwni je ode? What is this?
Wéni je o?
Bnéshi yawe
Mshiké yawe
Mayos yawe
Nemosh yawe
Gazho yawe
Bémadzet yawe
Penik yawik
Nemoshek yawik
Senik yawik
Mekjakoyek yawik
Wégwni je i?
Msenegen yawen
Tetagen yawen
Bkwakwet yawen
Dabyan yawen
Mkesnen yawnon
Waséchgen yawen
Wiwkwan yawen
Waboyanen yawnon
Émkwanen yawnon
Komanen yawnon
Bodéwadmi ne gdaw _________________________________
Gigo ne yawe _________________________________
Gigyago ne yawe _________________________________
Dopwen ne yawen _________________________________
Gigos ne ode yawe _________________________________
Tetagen ne i yawen _________________________________
Bkwakwet ne ode yawen _________________________________
Penik ne gi yawik _________________________________
Wabosoyek ne yawik gode _________________________________
Dopwenen ne ni yawnon _________________________________
Mshimnek ne gode yawik _________________________________
Mshimnen ne node yawnon _________________________________
Is this a frog? __________________________________
Is this a feather? __________________________________
Is that a bell? __________________________________
Are you Potawatomi? __________________________________
Are those rabbits? __________________________________
Are those bells? __________________________________
Is this a window? __________________________________
Are those apples? __________________________________
Is this a knife? __________________________________
Are those onions? __________________________________
No, these are potatoes __________________________________
No, he/she is Ojibwe __________________________________
No, this is a blanket __________________________________
No, those are shoes __________________________________
Bodéwadmi ne gdaw
Gigo ne yawe
Gigyagos ne yawe
Dopwen ne yawen
Gigos ne ode yawe
Tetagen ne i yawen
Bkwakwet ne ode yawen
Penik ne gi yawik
Wabosoyek ne yawik gode
Dopwenen ne ni yawnon
Mshimnek ne gode yawik
Mshimnen ne node yawnon
Is this a frog?
Is this a feather?
Is that a bell?
Are you Potawatomi?
Are those rabbits?
Are those bells?
Is this a window?
Are those apples?
Is this a knife?
Are those onions?
No, these are potatoes
No, he/she is Ojibwe
No, this is a blanket
No, those are shoes
Week 6 Pronouns
The Bodewadmimwen personal pronouns are:
Nin I, me, my, mine
Gin You (singular), yours
Win Him/Her, He/She, His/Hers, It
Ninan We, Us, Ours (exclusive)
Ginan We, Us, Ours (inclusive)
Ginwa You (plural), yours
Winwa They, Them, Theirs
Some important aspects of personal pronouns that you should notice:
1. Win is gender irrelevant. It refers to any third person animate being, male or
female.
2. There is a distinction between Ninan (We but NOT you) and Ginan (We
INCLUDING you).
3. There is a clear distinction between Gin (You singular) and Ginwa (You plural)
Learn these pronouns, for using verbs in Potawatomi requires a good knowledge of pronouns.
To describe them another way:
Speakers (First Person): Nin (singular), Ninan (plural)
This is a customizable planner, which means you choose when you want to start and fill in your own dates. The Potawatomi terms for numbers, moons, days of the week, and units of time are included for your study. This planner measures 6×9 and runs $17 on Lulu.com. Lulu is print-on-demand and turn around is about 1-2 weeks, so keep that in mind when ordering.
Be sure to check out our site at patreon.com/neaseno, subscribers have access to audio, video, and much more!
A Transitive verb lesson involving animate/inanimate foods.
We will focus on 2 verbs: Gisen/Giswa and Mijen/Mwa.
Gisen (TI) To Cook something Giswa (TA) To Cook something animate
Mijen (TI) To Eat something Mwa (TA) To eat something animate
Animacy and Inanimacy have to do with a respect for life. The Bodewadmik are very respectful and grateful to the animals they eat. By marking something you are about to eat as animate, you are recognizing that it once had life, and now it is passing its life on to you.
Some Tips:
Animacy is not fixed. A food item can change states depending on its condition.
In general, plant foods that are growing are animate, and picked foods are inanimate. There are notable exceptions, such as potatoes and onions which are animate 98% of the time.
In general, a whole animal that is to be cooked is animate, but a piece of an animal is inanimate.
Soup is inanimate, but the pot you cook it in is animate.
With the exception of the pot/kettle, most dishes and utensils are inanimate.
Harmonizing your verb
A verb tells you everything that is happening in the sentence, so it must reflect the animacy and plurality of the subject and the object. There are different ways to do this, so here are conjugation charts:
Gisen (TI) To cook something
Mbop nde gisen Gokosh wiyasen nde gisanen
Mbop gde gisen Gokosh wiyasen gde gisanen
Mbop wde gisen Gokosh wiyasen wde gisanen
Mbop nde gisamen Gokosh wiyasen nde gisamen
Mbop gde gisamen Gokosh wiyasen gde gisamen
Mbop gde gisam Gokosh wiyasen gde gisam
Mbop wde gisanawa Gokosh wiyasen wde gisanawan
Mijen (TI) To eat something
Mbop nde mijen Gokosh wiyasen nde mijnen
Mbop gde mijen Gokosh wiyasen gde mijnen
Mbop wde mijen Gokosh wiyasen wde mijnen
Mbop nde mijmen Gokosh wiyasen nde mijmen
Mbop gde mijmen Gokosh wiyasen gde mijmen
Mbop gde mijem Gokosh wiyasen gde mijem
Mbop wde mijnawa Gokosh wiyasen wde mijnawan
Inanimate Demonstratives
Because the verb tells you what is happening in the sentence, you can put the words in many different orders. You can use demonstratives to specify closeness and animacy.
Gisen (TI) To cook something
nde gisen ode mbop nde gisanennode gokosh wiyasen
gde gisen i mbopgde gisanenni gokosh wiyasen
wde gisen éi mbop wde gisanen éni gokosh wiyasen
nde gisamen ode mbop nde gisamennode gokosh wiyasen
gde gisamen ode mbop gde gisamennode gokosh wiyasen
When you get into animate transitive verbs, the question of “Obviatives” always comes up. An Obviative is a 4th person interacting in a sentence. When dealing with 3rd person TA verbs, the object is an *obviative 4th person. This form can appear inanimate, so remember, the VERB tells you everything you need to know about the sentence.
Giswa (TA) To cook something animate
Gigo nde giswa Bidiyek nde giswak
Gigo gde giswa Bidiyek gde giswak
*Gigoyen wde giswan *Bidiyen wde giswan
Gigo nde giswamen Bidiyek nde giswamen
Gigo gde giswamen Bidiyek gde giswamen
Gigo gde giswawa Bidiyek gde giswawak
*Gigoyen wde giswawan *Bidiyen wde giswawan
Mwa (TA) To eat something animate
Gigo nde mwa Bidiyek nde mwak
Gigo gde mwa Bidiyek gde mwak
*Gigoyen wde mwan *Bidiyen wde mwan
Gigo nde mwamen Bidiyek nde mwamen
Gigo gde mwamen Bidiyek gde mwamen
Gigo gde mwawa Bidiyek gde mwawak
*Gigoyen wde mwawan *Bidiyen wde mwawan
Animate Demonstratives
When using animate demonstratives with TA verbs, don’t forget about the obviative and its special affixes.
Giswa (TA) To cook something animate
nde giswa ode gigo nde giswak gode bidiyek
gde giswa o gigo gde giswak gi bidiyek
*wde giswan ni gigoyen *wde giswanni bidiyen
nde giswamen ode gigo nde giswamen gode bidiyek
gde giswamen ode gigo gde giswamen gode bidiyek
gde giswawa o gigo gde giswawakgi bidiyek
*wde giswawanni gigoyen * wde giswawanni bidiyen
Mwa (TA) To eat something animate
nde mwa ode gigo nde mwak gode bidiyek
gde mwa o gigo gde mwak gi bidiyek
*wde mwanni gigoyen *wde mwan ni bidiyen
nde mwamen ode gigo nde mwamen gode bidiyek
gde mwamen ode gigo gde mwamen gode bidiyek
gde mwawa o gigo gde mwawak gi bidiyek
*wde mwawan ni gigoyen *wde mwawan ni bidiyen
These transitive verbs can also be used in conjunct statements, especially questions.
Wégni je égisyen? Wégni je égisyék?
Wégni je émijyen? Wégni je émijyék?
The questions use the root of the verb…the questioner does not know if what is cooked/eaten is animate or inanimate yet.
We teach in circles, and we are beginning a new circle on Monday, September 2, 2024. This first session will be 12 weeks, with the last class on Thursday, November 21, 2024.
Are you interested in a beginner course that starts with Bozho and covers the basics? On Tuesday evenings beginning September 3, 2024, Potawatomi 101 will meet via ZOOM at 6:15pm CST (check your time zone!) and meet until 7:10pm CST. We will be covering pronunciation, basic introductions, animate and inanimate vocabulary, counting, and ownership. If you have never taken Potawatomi language before, this is the beginner course you have been waiting for.
For those who already know the basics, there will be an advanced beginner Potawatomi 201, which will also meet on Tuesdays from 7:20pm – 8:15pm CST via ZOOM. We will be covering verb conjugation, conjuncts, questions, answers, and everyday phrases.
For anyone who has learned the basics and wants more enrichment, or for those of you who have been away and looking to step back into it without stepping backwards, there will also be a 301 intermediate class meeting on Monday evenings from 6:45 – 7:45 pm CST via ZOOM.
For long-term planning, all three of these classes do plan to meet for three sessions. Sept – Nov 2024, Jan – Mar 2025, and May – July 2025. Each session will be 12 weeks.
There are weekly fees associated with these classes. If you are interested in Potawatomi 101 or 201 contact Dolores Perrot at wasjewen76@yahoo.com. If you would like to inquire about Potawatomi 301 contact Donald Perrot at neaseno@yahoo.com.
I wonder how many of our politicians and generals heed these famous words of the past president, Dwight D. Eisenhower. Some may but sometimes it seems we are headed toward the agonies of future battlefields as stated by Mr. Eisenhower. I think of all the relatives I have lost on the battlefield, several of whom won this Nation’s highest honor, the Congressional Medal of Honor. I’ve managed to live through several conflicts but don’t speak much of them, as the old time warriors told me not to. There was no honor in that kind of fighting is what they told me. There was honor in the touching of an enemy before killing him, and there was greater honor in keeping the peace, than breaking it.
I honor all those who stand ready to fight for us today, because they had nothing to do with that decision, but still stand ready. That takes courage and trust, not in America’s current leaders, but in our own Neshnabe values. I would join you that are there at the front, but they say I am too old now, so I’ll stand ready to pray for ya all.
Neaseno…..
In today’s excerpt – three days before he departed the White House, Dwight Eisenhower gave a brief speech that has become regarded as one of our nation’s finest. In it he noted that after each war before World War II, America’s military had been significantly downsized if not effectively disbanded. After World War II, this policy changed, and for the first time America had a vast army in place during a time of peace. While reminding citizens that there would always be crises in the world, Eisenhower nonetheless expressed concern that this large military might exercise undue influence on U.S. policy, and further reminded the country that the military should be subject to the guidance of its citizenry. Though he had faced Adolf Hitler, he voiced a profound preference for “the conference table” as opposed to “the certain agony of the battlefield,” and for “trust and respect” in preference to “fear and hate.” He lived out this preference as President by resisting involvement in wars in Egypt and beyond. He further expressed a concern about deficits, counseling that Americans “must avoid the impulse to live only for today, plundering, for our own ease and convenience, the precious resources of tomorrow.” Here are brief passages from this speech:
“Crises there will continue to be. In meeting them, whether foreign or domestic, great or small, there is a recurring temptation to feel that some spectacular and costly action could become the miraculous solution to all current difficulties. A huge increase in newer elements of our defense; development of unrealistic programs to cure every ill in agriculture; a dramatic expansion in basic and applied research — these and many other possibilities, each possibly promising in itself, may be suggested as the only way to the road we wish to travel.
“But each proposal must be weighed in the light of a broader consideration: the need to maintain balance in and among national programs — balance between the private and the public economy, balance between cost and hoped for advantage — balance between the clearly necessary and the comfortably desirable; balance between our essential requirements as a nation and the duties imposed by the nation upon the individual; balance between actions of the moment and the national welfare of the future. Good judgment seeks balance and progress; lack of it eventually finds imbalance and frustration.
“The record of many decades stands as proof that our people and their government have, in the main, understood these truths and have responded to them well, in the face of stress and threat. But threats, new in kind or degree, constantly arise. …
“A vital element in keeping the peace is our military establishment. Our arms must be mighty, ready for instant action, so that no potential aggressor may be tempted to risk his own destruction.
“Our military organization today bears little relation to that known by any of my predecessors in peacetime, or indeed by the fighting men of World War II or Korea.
“Until the latest of our world conflicts, the United States had no armaments industry. American makers of plowshares could, with time and as required, make swords as well. But now we can no longer risk emergency improvisation of national defense; we have been compelled to create a permanent armaments industry of vast proportions. Added to this, three and a half million men and women are directly engaged in the defense establishment. We annually spend on military security more than the net income of all United States corporations.
“This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence — economic, political, even spiritual — is felt in every city, every State house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society.
“In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists and will persist.
“We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.. …
“Another factor in maintaining balance involves the element of time. As we peer into society’s future, we — you and I, and our government — must avoid the impulse to live only for today, plundering, for our own ease and convenience, the precious resources of tomorrow. We cannot mortgage the material assets of our grandchildren without risking the loss also of their political and spiritual heritage. We want democracy to survive for all generations to come, not to become the insolvent phantom of tomorrow.
“Down the long lane of the history yet to be written America knows that this world of ours, ever growing smaller, must avoid becoming a community of dreadful fear and hate, and be instead, a proud confederation of mutual trust and respect.
“Such a confederation must be one of equals. The weakest must come to the conference table with the same confidence as do we, protected as we are by our moral, economic, and military strength. That table, though scarred by many past frustrations, cannot be abandoned for the certain agony of the battlefield.”
Author: Dwight David Eisenhower Title: Farewell Address Date: January 17, 1961
Neaseno 