Living Our Language_ Ojibwe Tales & Oral Histories - Anton Treuer [87]
Hartley grew up immersed in the oral history, legend, and language of his forefathers at Sugar Point. He learned a great deal not only about history, but also about the prophecies many Ojibwe elders spoke of during his youth. All of that information was ingrained in him, and, especially in recent years, Hartley has shared that wisdom and knowledge with others interested in Ojibwe language, history, and prophecy.
Hartley’s teenage years and early adulthood were difficult. He struggled with addiction to alcohol and the problems it caused. Hartley eventually realized that alcoholism was a pernicious disease tearing at his family, friends, and people. As an adult, Hartley began a healing process that brought renewed faith, happiness, and humor to his entire family. That endeavor would convince Hartley of the importance of sobriety, family, and connection to community for the long-term healing of all Ojibwe people. Since that time he has been active in efforts to teach reservation youth about traditional lifeways, Ojibwe language, and sobriety. He served on the Leech Lake Tribal Council and, more recently, on the school board for the Bug-O-Nay-Geshig School, which serves Indian youth throughout the region. He frequently volunteers his time at language camps and at educational forums. He also raises his grandchildren and in all endeavors strives to keep the Ojibwe language, history, and prophecy alive for all people.
Onizhishin o’ow Bimaadiziwin
[1] Boozhoo anishinaabeg, indinawemaaganidog. O’ow isa gagwejimigooyaan ji-gaagiigidoyaan ji-nisidotamoonagwaag sa go abinoojiinyag noongom niibowa gegwaadagitoojig, gagwaadagii’igoowaad o’ow isa gaye niin gaa-kagwaadagii’igooyaan.
[2] Akawe go niwanendaan igo ojibwewi-izhinikaazoyaan. Zhaawanose indizhinikaaz. Mii gaa-miizhid niyawe’enh nitam gaa-tazhi-izhinikaanid gii-igooyaan. Nookomis miinawaa nimishoomis ingii-nitaawigi’igoo o’ow wayeshkad o’ow gii-ondaadiziyaan. Mii imaa gii-makandwewaad niiyawish. Geget gii-sanagad o’ow gii-pi-abinoojiinyiwiyaan igo. Niibowa ingii-noondawaag chi-aya’aag dazhindamowaad ezhi-zanagak akina gegoo gii-noojichigaadeg gaye miijim. Noongom idash, mii eta go adaawewigamigong izhaang adaawed. Gaawiin mewinzha—gii-kiiyosewag ininiwag. Ikwewag idash weweni gii-chiibaakwewaad gii-paamenimaawaad abinoojiinyan.
[3] Miish o’ow waa-tazhindamaan dawaaj igo gaye niin gaa-kagwaadagii’igooyaan, mii i’iw minikwewin maanaadak. Giniijaanisinaanig niibowa anishaa ji-gii’igoowaad, nisidiwaad, maagizhaa gaye wiinawaa nisidizowaad. Ashi niswi indaso-biboonagiz apii maajiitaayaan gaye niin gii-oshki-minikweyaan o’ow zhoominaaboo, mii i’iw. Mii imaa gaye niin gaa-maajiikamaan i’iw minikwewin. Bijiinag-sh niimidana endaso-biboonagiziyaan, mii bijiinag maagizhaa indaa-ikid gii-aabaakawiziyaan, gaa-aabaakawiziyaan o’ow isa, anishinaa ji-gii’igooyaan o’ow gaye minikwewin, mii i’iw. Ingii-wiidige igaye. Niizhwaaswi abinoojiinyag—naanan ikwezensag, niizh gwiiwizensag ingiw—ingii-nitaawigi’aanaanig. Mii ongow gaa-inigaa’agig o’ow isa minikwewin apane gii-tazhiikamaan.
[4] Gaawiin. Gaawiin wiikaa gaye nimikwenimaasii awenen a’aw manidoo. Ongow nimishoomis, nookomis gaa-izhi-gikenimaawaad weweni bamenimag a’aw manidoo. Ingii-wani’aa dash a’aw. Ingii-wanendaan. Mii i’iw minikwewin maji-manidoo ezhichigemagak.
[5] Noongom idash moozhag indazhindaan bijiinag gaa-ayendamaan i’iw minikwewin zhawenimagwaa sa ongow waasookangig eni-gaa’idizowaad eni-gaa’aawaad gaye wiinawaa odabinoojiinyiimiwaan. Apegish gegoo, inga-ikid. Apegish gashkitooyaan ji-daanginangiban ji-izhi-inigoondebinagiban a’aw bemaadizid ji-booniikang o’ow isa gegwaadagitoowaad gegwaadagii’igoowaad gaye wiinawaa sa ji-nandawaabandamowaad aandi o’ow dibendaagoziwaad o’ow dibishkoo omaa akiing. Niitaa, akina endaso-bezhigooyang ingii-miinigoomin, ingii-pagidinigoomin gaye giinawind. Gaawiin igo gidayaasiimin gegoo gomaa.