Beginning Dakota Language
Nicolette Knudson
Jody Snow
Clifford Canku
Front Cover Photo: Yellow Coneflower, Ratibida pinnata, South Dakota Prairie, Knudson.
Important Copyright Notice: No part of this book may be reproduced by any mechanical, photographic, or electronic process, or in the form of a phonographic recording, nor may it be stored in a retrieval system, transmitted, or otherwise copied for public or private use, without the written permission of the authors. All copyright and intellectual rights remain the sole property of the authors.
2003 Owasiŋ ķaiŝ Owasiŋŝŋi Publishing: Nicolette J Knudson and Jody Snow
The work on this book began when we, as Dakota Language students at the University of Minnesota, Morris approached our instructor, Mr. Clifford Canku, Elder of the Sisseton Wahpeton Dakota Oyate and Sisseton Wahpeton College Dakota Language Instructor, about creating some helpful exercises and teaching strategies. This book initially was written specifically for his classes, and would not exist if not for his guidance, encouragement and wisdom.
Special thanks go to Mr. Clifford Canku (Sisseton Wahpeton Dakota Elder and Language Instructor) for his willingness, patience and the cultural contributions found in this book, such as the Dakota history and naming ceremony virtues. He also provides the ―voice‖ on the accompanying CD. We print this book in memory of Mr. Bill Iron Moccasin for all of his contributions to the Dakota people and the Dakota language.
The book is meant to present another tool in teaching the language. There are many different and effective methods of teaching including the traditional oral teachings of the Dakota. The goal of this workbook is to help those students who learn well with written and visual methods.
The ultimate goal in writing this workbook is to teach the language in a clear and progressive manner, to allow others the honor of learning Dakota, and to preserve it for the next generation. We’d like to stress that the culture of the Dakota people is not captured in this workbook. The culture of a people can only be learned by listening to their legends and stories, learning their way of life and living in their shoes.
Pidamaya ye!
Nicolette J. Knudson, Author and Layout Designer Member of the Sisseton Wahpeton Dakota Oyate
Jody L. Snow Author and Language Instructor
Forward by the Authors
Lesson One: The Dakota People ................................................................. 4
Lesson Two: The Dakota Alphabet ............................................................. 8
Lesson Three: Dakota Names .................................................................... 10
Lesson Four: Beginning Conversation ..................................................... 13
Lesson Five: Numbers and Colors ............................................................ 15
Lesson Six: Simple Verb Conjugation ...................................................... 19
Lesson Seven: Sentence Structure ........................................................... 25
Lesson Eight: First Syllable Verbs ............................................................ 31
Lesson Nine: Adjectives ............................................................................ 33
Lesson Ten: Second Syllable Verbs ......................................................... 36
Lesson Eleven: "Unk" Verbs ..................................................................... 38
Lesson Twelve: Miscellanea ...................................................................... 41
Lesson Thirteen: Woyute (Food) ............................................................... 44
Review for Lessons One through Lesson Thirteen .................................. 46
English to Dakota Glossary ........................................................................ 48
Dakota to English Glossary ........................................................................ 53
Table of Contents
Lesson One: The Dakota People
The main focus of this workbook is on the Sisseton and Wahpeton Dakota and their language. Although we focus mainly on them, they comprise a much larger nation with similar languages and culture. This is just a very brief overview of the history of the Dakota nation. There is much more to tell. A dialect is a form of a language that is specific to a region or group and is usually a member of a larger family of languages. Three major dialects divide the ―Great Sioux‖ Nation. These dialects are called Dakota, Lakota and Nakota. These three divisions are also referred to as the Santee (Dakota) Division, the Teton (Lakota) Division and the Yankton (Nakota) Division. Though divided into these linguistic, or language, groups, they still comprise one large national entity. The people that comprise these groups also call themselves the Dakota/Lakota/Nakota Nation. Dakota means ―friend‖ or ―friendly‖. The word ―Sioux‖ is
not a Dakota word. This name was given to the Dakota by their neighbors, the Ojibwe (Algonquian). When the French asked the Ojibwe who lived to the West, they described the people as ―those who live near the snaking river.‖ The French shortened the word to Sioux. Sitting Bull is once credited with saying, ―When I was a boy, the [Sioux] owned the world.‖ Before the settlers came, the Dakota/Lakota/Nakota Nation roamed a vast territory encompassing much of what would later become Minnesota, North Dakota, South Dakota, northern Nebraska, Eastern Wyoming, Southeastern Montana and up into Canada. Because of this large territory, the three dialects evolved along with other cultural differences as a result of different environments. The Dakota live east of the Missouri River where the landscape is mostly small hills, lakes and woodlands. The Lakota live in the plains west of the Missouri River, and the Nakota live along the Missouri River. Each of these environments offers unique challenges and require different words and approaches to hunting, gathering, planting, medicines, and social and religious gatherings. The Dakota/Lakota/Nakota Nation is comprised of seven bands. This alliance is referred to as the Oceti Ŝakowiŋ or Seven Council Fires. The following are the names of the Oceti Ŝakowiŋ:
Thinking Ahead… Think about a name you would choose for yourself as your new "Dakota" name for this class. Consider your personality, accomplishments or nicknames, or other traits that are important to you.
Things to Learn in this Lesson:
Dialects of the Dakota/Lakota/Nakota Nation
Oceti Ŝakowiŋ, The Seven Council Fires
Overview of the Dakota people
Other resources
Mdewakaŋtoŋwaŋ
The Spirit Lake People
Waĥpekute The Shooters Among the Leaves People
Waĥpetoŋwaŋ The People Dwelling Among the Leaves
Sisitoŋwaŋ People of the Fish Village(s)
Ihaŋktoŋwaŋ Dwellers at the End
Ihaŋktoŋwaŋna Little Dwellers at the End
Ti・toŋwaŋ Dwellers on the Plains
The first four, the Mdewakaŋtoŋwan, the Waĥpekute, the Waĥpetoŋwaŋ and the Sisitoŋwaŋ are the Santee or Dakota people. The Ihaŋktoŋwaŋ and the Ihaŋktoŋwaŋna are the Yankton or Nakota people. The Ti’toŋwaŋ are the Lakota or Teton people. The Lakota comprise the majority of the Dakota/Nakota/Lakota nation and the Ti’toŋwaŋ are further divided into seven subgroups. During the first half of the 1800s, settlers began to invade the Dakota/Nakota/Lakota Nation’s homelands. Between 1815 and 1858, the United States government, through force, negotiated treaties with the Sisseton Wahpeton bands. The Sisseton Wahpeton ceded their land in return for goods and cash. They were then moved to reservations and underwent enforced acculturation. They were required to abandon their own culture and language. Despite being a deeply spiritual people who honored Wakaŋtaŋka, the Great Spirit, in their daily lives, they were viewed as pagans. Missionaries were sent to convert them to Christianity. In 1978, the American Indian Religious Freedom Act granted American Indians the freedom to practice their own religion, live their own cultures and speak their own language.
Today, the Sisseton Wahpeton Dakota Nation, renamed from the Sisseton Wahpeton Sioux Tribe, has approximately 11,096 tribal members. The Sisseton Wahpeton Dakota Nation struggles with the social ills of the times, like diabetes, chemical abuse, teenage pregnancy, suicide, unemployment and poverty. There is no easy fix, but many believe that if the people can return to the lifestyle they once lived – harmony with each other and the Earth, things would be better. Some of the Sisseton Wahpeton Dakota Nation’s many recent accomplishments include the following:
Sisseton Wahpeton College began as a community college, and has grown to a college offering Associate degrees in twenty-two different programs and certificates in five others.
Tribal daycare
Constructing a new, modern school facility, housing grades K-12.
Creating a new skating rink
Creating a community center at Old Agency
Dakota Western, a plastic bag and plastic products manufacturing plant.
Dakota Pride Chemical Dependency treatment center
Enemy Swim Day school
The Sisseton Wahpeton Dakota Nation also has three casinos. The Dakota Sioux Casino near Watertown, SD, The Connection Casino, near Sisseton on I-29, and The Dakota Magic Casino, near Hankinson, N.D. The Dakota Magic Casino has seven torches in front of it, symbolic of the seven council fires of the Dakota/Lakota/Nakota Nation. Many people work to create a future for the Dakota people. A future that does not forget the traditions of the past.
Other Resources:
The following are suggested readings, videos and websites. The content is not endorsed by the authors, they are simply resources for you to explore. When reading and learning, ask yourself the following questions:
Who is the author(s)?
What is his/her motivation for writing or creating the book, video or website?
Is she/he trustworthy or credible?
Remember! There are many myths and untruths about the Dakota and Native Americans in general. Always question the source, use your own judgment, and if possible, verify the information with an elder.
Important note:
As you begin your study of the Dakota language, keep in mind that like the English language, there will be exceptions to rules, different ways of saying similar things, and dialect differences, not only between bands, but within families. When completing exercises like crossword puzzles or word-finds, please use the rules presented in this book.
© 2003 Owasiŋ ķaiŝ Owasiŋŝŋi Publishing 9
Exercises For Lesson One
1. Please choose one of the following options to describe your current understanding and knowledge of the Dakota language: a.) I am completely new to this language, and so I cannot yet speak or understand Dakota. b.) I can understand Dakota when I hear it or see it, but I cannot speak or write it myself. c.) I understand and speak some Dakota. d.) I understand and speak Dakota well.
2. Define a dialect.
3. What are the three divisions of the ―Great Sioux‖ Nation?
4. Why is the Siouan language divided into these three linguistic groups? Give other examples of languages that began as one language, but eventually evolved into one or more dialects and then languages?
5. List the bands that comprise the Oceti Ŝakowiŋ.
6. Write about the appropriateness of ―Sioux‖ to identify the Dakota/Lakota/Nakota Nation. Why do you suppose this ―misnomer‖ has been perpetuated so long? Why wasn’t their true name(s) used in the first place?
7. Choose a topic relating to the Dakota people, and write a paper on it using the instructions as follows:
Paper Format: The paper must be at least three pages long, double spaced, with a standard 12-point font, and one-inch margins. Use at least three credible resources and cite them on a separate ―Works Cited‖ page in acceptable format. Resources can be credible books, magazines, video, websites and people.
Here are some broad topic suggestions, but you are free to write about anything as long as the topic relates to the Dakota people.
Siouan Linguistic Divisions
Siouan Cultural Divisions
Dakota religion
Wacipis or powwows
Ceremonies
Cultural aspects
Dakota traditional food
Dakota traditional clothing
Dakota traditional family structure
Dakota and other tribal relations
U.S. Government and the Dakota people
Current Dakota issues like politics, healthcare, education
Dakota economics, past, present or both.
Dakota people in history or current events
Dakota artists, authors or actors
Dakota/Lakota/Nakota Nations as portrayed in movies and/or books
The ―Minnesota Uprising‖
Land occupied by the Dakota/Lakota/Nakota before and/or after European settlers arrived.
Dakota or American Indians in the U.S. military
10 © 2003 Owasiŋ ķaiŝ Owasiŋŝŋi Publishing
Letter Sound Dakota English
a father ate father
b boy bdo potato
c chore canku road
ĉ (exploded) ciĉi ・to give・
d day do It is so.
e they ŝakpe six
g give ŝuŋgmanitu wolf
ġ (guttural) hoġan fish
h hello haŋpi juice
ĥ (gutteral) wowiĥa funny
i machine ina mother
k kite kata hot
ķ (exploded) ķa and
m mouse mni water
n new nina very
ŋ (nasal) ink taŋka large
o go to blue
p party aŋpetu day
þ (exploded) pow þo fog/mist
s see ska white
ŝ shower ŝica bad
t town tonana few
ŧ (exploded) ŧe dead
u choose duta red
w warn wopida book
y yellow yamni three
z zebra mazaska money
ż azure petiżanżan lamp
Things to Learn in this Lesson:
Letters of the Dakota alphabet
Sounds of the Dakota alphabet
Word accent
Sentence shape
Lesson Two: The Dakota Alphabet
11
Dakota Sounds
In the Dakota language, the alphabet sounds that are presented never change! Unlike the English alphabet, each Dakota letter sounds the same in every word. This means that the language is very phonetic and every word should be easy to sound out.
Accent
The stress point or accent of most words is on the second syllable, unless noted. Be careful with this, because changing the accent will change the word. For example, ma´ġa means garden or field, while maġa´ means goose. The accent of most words is on the
second syllable, and so will not be marked. If the word begins with ・wo・, the accent will be on the first syllable and will not be marked. When the word does not follow these two rules, a ´ will follow the accented syllable. The accent mark will appear on the word only during the lesson where the word first appears. After that, it is your responsibility to remember the correct accent!
Sentence Shape
The shape of the sentences, while very melodic, is usually downward sloping. While English sentences traditionally sound very bouncy, with the sounds of the words going up and down, Dakota sentences usually have a downward step shape.
English Sentence Shape:
Dakota sentence Shape:
Exercises For Lesson Two
1. Study the description of the sounds and practice making each letter sound. Remember the sounds
never change, so learn them well now.
2. List three English words with the same sound as each letter in the Dakota alphabet.
3. List differences between the English alphabet and the Dakota alphabet.
4. Where is the stress or accent within the Dakota sentences and words?
5. Draw the shape of an English sentence:
6. Draw the shape of a Dakota sentence.
7. Think about all the different sounds in the English language and try to remember how difficult it was to remember when the sounds changed. For instance, the English ―c‖ may sound like the first ―c‖ in cancer or it may sound like an ―s‖ as in the second ―c‖ in cancer. This does not happen in Dakota. How will this make the language easier or harder to learn? Make a list of English words that have different sounds like the word ―cancer‖.
12 © 2003 Owasiŋ ķaiŝ Owasiŋŝŋi Publishing
Things to Learn in this Lesson:
Basic words to describe people
Immediate Dakota family
People and Family
We will start by learning the most basic words for the people around us. Note that sometimes Wicaŝta is abbreviated as Wica and Wiŋ´yaŋ is abbreviated as Wiŋ.
Wicaŝta man
Wiŋ´yaŋwoman
Siceca child
Hokŝna boy
Wiciŋaŋa girl
Mitakuye: Immediate Family
Kuŋ´ŝ paternal grandmother
Tuŋaŋŝ paternal grandfather
Uŋi maternal grandmother
Uŋaŋmaternal grandfather
Ate father
Ina mother
Ciŋŝ son
Cuŋŝ daughter
Dakota Names
The Dakota children each family are initially named the same five names based on the birth order of the child. The birth order is separate for the boys and girls.
Boys Birth Order Girls
Caske First-born Winona
HepaŋSecond-born Ha´paŋ
Hepi Third-born Ha´pstiŋ
Ca´taŋFourth-born Waŋske
Hake Fifth-born Wihake
Lesson Three: Dakota Names
The Dakota children each family are initially named the same five names based on the birth order of the child. The birth order is separate for the boys and girls. For instance, if a family has four children, a girl, a boy and a boy and a girl, the first born girl is Winona. The boy, although he is the second child to be born, is the first-born son, so his name is Caske. The other two children would be Hepan and Ha´pan. The parents can name children born after the fifth child the way they wish. The can be named for the time of day, the season in which they are born, or they can be given the name of a dead or elderly relative.
Dakota Naming Ceremony
The Dakota naming ceremony connects the newly-named with the past, the future, nature, and the spirit world. The newly-named is either given a name from an ancestor or is given a name based on his or her characteristics. Hereafter, the newly named will be known by this name rather than the birth-order name.
The one being named has the following obligatory preparations to see to:
Select a ceremony site or location
Select an spiritual person to perform the ceremony
Send out invitations
Prepare the elements of the ceremony which include the following: four cherry branches, large tobacco ties representing the sacred colors of yellow, white, red and blue, a large red tobacco tie to hang out on a cottonwood tree, and singers to sing the name giving song.
Once a name is given by ceremony, the name is shouted to the four directions, the above and below, and to the guests. This introduces the new person to all the elements. After the ceremony, the person’s family provides a traditional-foods feast to the guests.
The last act of the ceremony is the give-away. People are called to receive gifts from the relatives of the newly named. People run with joy to get their gifts, and it is a great honor to be thought of. This is the most important event of the naming ceremony that creates and strengthens kinship bonding.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 13
14 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
1. A Dakota family has 3 girls and 2 boys. What are the children’s names?
2. What if they later have 5 more children, 3 more girls and two more boys? What will they name these children?
3. Why do you think the Dakota name their children this way?
4. Create a picture collage of a family, labeling each family member as appropriate. Present this to the class. Practice the pronunciation of each word and review Lesson one as needed.
5. What kind of qualities might a person be named for?
6. What kind of preparations are taken by the person being named?
7. What kind of trees are used in the naming ceremony? Rewrite the following words, placing the accent mark behind the accented syllable.
8. Wi ca ŝa
9. Ciŋkŝ
10. Hok ŝ na
11. I na
12. Hap stiŋ
13. Uŋci
14. Cuŋkŝ
15. Tuŋkaŋŝ
16. Ha ke
17. Ha paŋ
18. A te
19. He pi
20. He paŋ
21. Waŋske
22. Wiŋyaŋ
23. Kuŋŝi
Exercises For Lesson Three
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 15
Start by learning some basic conversational sentences. Do not worry about the exact meaning or conjugation of all the words yet, these are just simple warm-up sentences for you to memorize. Also note that conversation sometimes has different responses for males and females. Be sure to choose the correct response! Finally, to ask a question, add the word ―e‖to the end of the sentence. Remember that Dakota sentences always go ―ownhill‖(Review Lesson one), so the ―e‖is very important!
Lesson Four: Beginning Conversation
Male Female
Hello or Yes Hau Haŋ
It is so. Do Ye
I am here Wahi do/ye.
How are you? Toked yauŋhe?
I am fine. Taŋaŋwauŋdo/ye.
I am tired. Miye wamatuka do/ye.
Good day Aŋetu waŝe.
I like to speak Dakota. Dakota ia waŝewadaka do/ye.
What are you called? Toked eniciyapi he?
I am called __________. _____ emakiyapi do/ye.
What is his/her name? Toked eciyapi he?
S/he is called ______. ________ eciyapi do/ye.
Where do you live? Tokiya yati he?
I live _________. ________ ded wati do/ye.
Where does s/he live? Tokiya ti he?
S/he lives here. ________ hed ti do/ye.
Thank you. Pidamaya do/ye.
Be well/Be good Taŋyaŋuŋo.
Does s/he go to school? Wayawa he?
S/he goes to school at __. ____ ed wayawa do/ye.
Does s/he work or no? Nakun, ĥani kaiŝĥani ŝi he?
S/he works. Ĥani do/ye.
Where does s/he work? Tukte ed ĥani he?
S/he works at ____. ______ ed ĥani ye.
Things to Learn in this Lesson:
Beginning conversational sentences
Different male/female responses and words
Asking a question
16 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Translate these English sentences to Dakota.
1. Hello. (Female)
2. How are you?
3. I am fine (It is so).
4. I am tired (It is so).
5. What is your name?
6. Where does he work?
7. Where do you live?
8. I like to speak Dakota.
9. I am called _________.
10. Be good.
11. Where does he live?
12. I live ___________.
13. I work at the SuperValu.
Translate these Dakota sentences. Note if a Male or Female is speaking if possible.
14. Wowiĥ wiŋeciyapi ye.
15. Morris ded wati do.
16. Pidamaya do.
17. Taŋaŋwauŋye.
18. Aŋetu waŝe.
19. Haŋ Sisseton Wahpeton College ed wayawa ye.
20. Tokiya ti he?
21. Miye wamatuka ye.
22. Hau.
23. Wahi ye.
24. Toked yauŋhe?
25. Practice a beginning conversation with a partner for 10 minutes. Pay close attention to the proper sounds. Review Lesson 2 as needed. Be very conscious of your vocalization as you are learning.
Exercises For Lesson Four
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 17
Numbers
The first ten numbers are the most important to memorize, because the rest of the numbers are derived from them. Here is a listing of the numbers 1-20, and by tens from 20 to 100.
1 Waŋ´ca
2 Noŋ´pa
3 Ya´mni
4 To´pa
5 Za´ptaŋ
6 Ŝ´kpe
7 Ŝkowiŋ
8 Ŝhdoġŋ
9 Napciwaŋa
10 Wikcemna
11 Akewaŋż
12 Akenoŋa
13 Akeyamni
14 Aketopa
15 Akezaptaŋ
16 Akeŝkpe
17 Akeŝkowiŋ
18 Akeŝhdoġŋ
19 Akenapciwaŋa
20 Wikcemnanoŋa
30 Wikcemnayamni
40 Wikcemnatopa
50 Wikcemnazaptaŋ
60 Wikcemnaŝkpe
70 Wikcemnaŝkowiŋ
80 Wikcemnaŝhdoġŋ
90 Wikcemnanapciwaŋa
100 Opawiŋġ
Lesson Five: Numbers and Colors
Things to Learn in this Lesson:
Numbers
Words that describe quantity
Colors
The words for the teens are prefaced with the word ―ke‖ which means ―gain‖ Notice that the word for ―ne‖in ―leven‖is waŋż instead of wan´ca. Wan´ca only appears once for the first number ―ne‖ After that, the word for ―ne‖is waŋż. For counting in multiples of ten, the Dakota word wikcemnanoŋa means two 10s, Wikcemna (meaning 10) and noŋa (meaning 2). Thirty is three 10s, wikcemnayamni, and so on. To count between multiples of ten, use the Dakota word ―om.‖―om‖is a contraction of ―umpa,‖which means more. For example, twenty-six is wikcemnanoŋasomŝkpe and fifty-five is wikcemnazaptaŋomzaptaŋ
Other words can describe quantities without using a specific number. These words for quantity are as follows:
Wazica None
Wan´ca Once
Owasin All
O´ta Lots
Sumpa More
Oŋġ Some
Ta´kuna ŝi Nothing
To´nana Few
Colors
Dakota is a wonderfully descriptive and literal language. Here are some of the most common Dakota colors. Notice how some of the colors ―ake up‖another color. For example, the word for the color orange is made with a combination of either red and yellow or yellow and brown.
Du´ta red
Ŝa red
Ŝazi Orange
Zi´ġ Orange
Zi Yellow
Watoto Green
Zito Green
To Blue
Tostan Purple
Ġi Brown
Sa´pa Black
Ĥ´ta Gray
Ska White
18 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 19
・Wo´yawa・ means ― counting‖in Dakota. Put your counting and translation skills to the test with the following exercises. Don・t let the long words intimidate you! Determine each word that makes up the number first and then put them together.
1. 45
2. 89
3. 10
4. 4
5. 14
6. 1
7. 31
8. 52
9. 67
10. 100
11. 10
12. 19
13. 5
14. 77
15. 28
16. 93
17. Akeŝkpe
18. Wikcemnatopa
19. Ta´kuna ŝi
20. Ŝkowiŋ
21. Wikcemnanapciwaŋasomnapciwaŋa
22. Akeŝhdoġŋ
23. Ota
24. Yamni
25. Wikcemnaŝkowiŋomzaptaŋ
26. Wikcemnanoŋasomwaŋż
27. Opawiŋġ
28. Wikcemnatopasomŝhdoġŋ
Match the following:
29. Zi a. Black
30. To b. White
31. Ska c. Blue
32. Sa´pa d. Red
33. Du´ta e. Yellow
34. 4 + 10
35. 8 x 5
36. 87 - 14
37. 44 ÷ 11
38. 9 x 3
39. 75 – 25
Write the correct answer in Dakota words.
40. Noŋa x zaptaŋ
41. Akeŝhdoġŋ– ŝhdoġŋ
42. Wikcemnanoŋa ÷ topa
43. Yamni + napciwaŋa
44. Ŝkpe x ŝkowiŋ
45. Wikcemnaŝhdoġŋomwaŋż ÷ napciwaŋa
46. Wan´ca x opawiŋġe
Do the math and write the answer as both a number and the correct Dakota word.
Exercises For Lesson Five
20 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Translate the following:
57. Once
58. More
59. All
60. Few
61. Nothing
62. Some
63. Lots
64. Sumpa
65. Ĥ´ta
66. Ska
67. Du´ta
68. None
Write the Dakota name for each color.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
White
Purple
Brown
Gray
Green
Blue
Black
Orange
Yellow
Red
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 21
Let’s start by thinking about English sentences and grammar. We will start with the most basic concepts and work our way up from there, building on each concept.
The most basic English sentence consists of a subject and a verb. The subject of a sentence is a word that names the person or thing about which something is said. The verb is the word used to express action or a state of being. A simple example of this is ―ohn wants.‖John is the subject and wants is the verb.
In many languages, the subject is incorporated into the verb form as a subjective pronoun. One can use a subject in a sentence, but it is not necessary. The Dakota language incorporates a subjective pronoun into the verb form. Dakota has an additional verb form called the ―ual number‖ It consists of the person speaking and the person spoken to (we two, the two of us, you and I).
In order to form verbs in Dakota one must add to the root verb. The root verb is usually listed in the dictionary in the 3rd person singular (S/He/It) form. We will begin with the simple root verb ciŋ which means ―/he/it wants‖
Ciŋ(S/He/It Wants)
You and I want
Uŋiŋ
We want.
Uŋiŋpi
I want.
Waciŋ
You all want
Yaciŋpi
You want.
Yaciŋ
S/he/It wants.
Ciŋ
They want.
Ciŋpi
Simple Root Verb Conjugation Pattern
You and I
Uŋ____
We
Uŋ____pi
I
Wa____
You all
Ya____pi
You
Ya____
S/he/It
____
They
____pi
Take careful note of the conjugation pattern. Many verbs and later other parts of speech will follow the same pattern. Memorize the pattern now!
Lesson Six: Simple Verb Conjugation
Things to Learn in this Lesson:
Simple verb conjugation
New simple verbs
22 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Here are more simple verbs to learn. We have conjugated four for you to get you started. The others are listed on the opposite page in their root form. Practice conjugating them as well.
The verbs are listed in their third person singular form. We have highlighted the verb root in the conjugated forms to make it easier for you to see how it works.
―omewhere‖represents a placeholder for
whatever specific direct object to be used. For example, to finish the sentence, one might say ―he lives in town.‖―n town‖would be the ―omewhere‖in that sentence.
The words on the following page conjugate in the same manner as these.
Note the subtle, yet important difference between the two verbs ―i‖and ―i‖ Ti means ―ives somewhere‖and Ni means ―as life‖or ―s alive!
Da S/He/It asks for (something) Hde S/He/It leaves/sets out for home Hdi S/He/It returns/comes back Ķ S/He/It digs up (something) Kacoco S/He/It stirs or mixes up (something) Kaĥpa S/He/It drives (something) Kaksa S/He/It cuts (something) KaptaŋaŋS/He/It turns or flips (with an instrument) KipaŋS/He/It calls (to someone) Kipazo S/He/It shows or points out (one’s own item) Ku S/He/It gives (something) Ŝ S/He/It shouts or yells ŜaŋS/He/It moves about Ŝata S/He/It plays
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 23
Ti: S/He/It Lives (somewhere)
You and I live.
Uŋti
We live.
Uŋtipi
I live.
Wati
You all live.
Yatipi
You live.
Yati
S/He/It lives.
Ti
They live.
Tipi
Ni (S/He/It lives/is alive)
You and I live.
Uŋni
We live.
Uŋnipi
I live.
Wani
You all live.
Yanipi
You live.
Yani
S/He/It lives.
Ni
They live.
Nipi
Kuwa (S/He/It Follows, Flirts, Chases, Hunts, or Pursues)
You and I follow.
Uŋkuwa
We follow.
Uŋkuwapi
I follow.
Wakuwa
You all follow.
Yakuwapi
You follow
Yakuwa
S/He/It follows.
Kuwa
They follow.
Kuwapi
Kamna (S/He/It earns)
You and I earn.
Uŋkamna
We earn.
Uŋkamnapi
I earn.
Wakamna
You all earn.
Yakamnapi
You earn.
Yakamna
S/He/It earn.
Kamna
They earn.
Kamnapi
24 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
1. Is a separate subject necessary when speaking Dakota? Why or why not?
2. What is a root verb?
3. List and define the verb forms that can be conjugated. For example, ―‖is first person singular and the Dakota form prefixes the root verb with ―a‖
4. What does ―ual number‖mean?
5. Define and conjugate the Dakota root verb ―iŋ‖ Create a ―onjugation box‖as on pages 19 and 20.
6. Define and conjugate the Dakota word for ―/He/It digs up (something)‖
7. We return.
8. They dig up something.
9. I stir.
10. He cuts something.
11. You and I earn.
12. You all call to someone.
13. You stir.
14. I give something.
15. You and I move about.
16. You all live.
17. He mixes up.
18. You all come back.
19. You and I cut something.
20. You all turn or flip with an instru-ment.
21. We stir.
22. You give something.
23. You and I yell.
24. You all mix up something.
25. You and I ask for something.
26. I live.
27. You dig up something.
28. They mix.
29. You all earn.
30. They turn or flip with an instrument.
31. You point out your own item.
32. You and I pursue.
33. We shout.
34. They play.
35. You and I want.
Practice translating these simple English sentences to Dakota. Note: Because the Dakota words have very specific meanings, they do not always translate into one word in English. For example, ―iŋ‖means ―ant‖ but ―ipaŋ‖means ―o call (to someone)‖ The extra English words are needed to clarify the Dakota verb. Kipaŋis distinct from a verb that may mean ―o call (over to oneself)‖or ―o call (for something)‖ In the following exercises, the English translations are longer due to the required verb phrase translations. When the word ―omething‖appears, it is simply a placeholder. Once you learn more words, those words can replace the generic ―omething‖ For instance ―ou dig up something.‖will become more specific later, as in ―ou dig up a potato.‖Since the subject is incorporated into the verb in Dakota, the Dakota ―entence‖will consist of only one word.
Exercises For Lesson Six
36. They set out for home.
37. You return.
38. She digs up something.
39. We drive.
40. You all cut something.
41. You call to someone.
42. You and I give something.
43. They move about.
44. You live.
45. We want.
46. I leave.
47. It comes back.
48. You and I dig up something.
49. You all drive.
50. They cut something.
51. You flip with an instrument (like a spatula).
52. You and I point out something of our own.
53. We give something.
54. You all chase.
55. He lives.
56. You all want.
57. We dig up something.
58. They drive.
59. You earn.
60. You and I call someone.
61. They hunt.
62. I shout.
63. He plays.
64. They want.
65. I ask for something.
66. She leaves.
67. We come.
68. You all dig up something.
69. You cut something.
70. He earns.
71. You all point out your own item.
72. You yell.
73. We live.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 25
74. Yada.
75. Uŋde.
76. Yakaĥpa.
77. Uŋaptaŋaŋi.
78. Kipazopi.
79. Yakuwa.
80. Ŝ.
81. Uŋŝatapi.
82. Yaciŋ
83. Da.
84. Uŋdepi.
85. Uŋacoco.
86. Kaĥpa.
87. Uŋamnapi.
88. Kipaŋi.
89. Wakipazo
90. Kuwa.
91. Uŋŝaŋi.
92. Yaŝatapi.
93. Nipi.
94. Ciŋ
95. Yahdepi.
Now translate the following one word Dakota sentences into English. The English translation will be two or more words. Be sure to write out the verb phrase if there is one - be specific!
96. Hdipi.
97. Uŋaĥpa.
98. Uŋaksapi.
99. Wakipaŋ
100. Ku.
101. Yaŝanpi.
102. Wani.
103. Uŋapi.
104. Wahdi.
105. Kamnapi.
106. Wakaptaŋaŋ
107. Kipazo.
108. Uŋuwapi.
109. Yaŝpi.
110. Waŝata.
111. Yadapi.
112. Yahdi.
113. Wakamna.
114. Kipaŋ
115. Ŝpi.
116. Waŝaŋ
117. Yaŝata.
118. Dapi.
119. Yahde.
120. Hdi.
121. Wakuwa.
122. Ŝan.
123. Uŋŝata.
124. Uŋi.
125. Wakaksa.
126. Kaptaŋaŋ
127. Uŋipazopi.
128. Yakupi.
129. Yaŝaŋ
130. Uŋi.
131. Uŋdi.
132. Wakaĥpa.
133. Uŋaptaŋaŋ
134. Uŋipaŋi.
135. Kupi.
136. Waķ
26 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
If you’ve completed this lesson, you’re doing great! Yes, it’s long, but it’s meant to get you very familiar with the simple conjugation techniques. This will help a lot in future lessons as the conjugation schemes become more complicated.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 27
History of the Dakota Language
To understand the Dakota people and their language, a little more history must be learned. The following is a timeline of the language beginning after European contact with the Missionary Era in the early 1800s. Two prominent missionaries of this time were Samual W. and Gideon H. Pond, two brothers, whose philosophy were that Indians were a diminishing race and as many as possible should be saved. Their efforts included developing knowledge about the Dakota people and language. The language and cultural barriers were the largest hurdles to bringing about mass conversion. In 1833, the Pond brothers undertook the task of learning the Dakota language. To aid them, they developed an adapted English alphabet for writing Dakota. This is the same alphabet we use today for writing Dakota. By spring of 1835, both brothers had made great progress in daily Dakota conversation. They began to think in the language, and in doing so, began to understand the Dakota culture better as well. During this Era, there were also significant treaties, Acts or policies enacted that affected how the Dakota’s were able to live. See Appendix A for a copy of this treaty.
1867 Treaty with the Sisseton-Wahpeton bands
1887 General Allotment Act or Dawes Severalty Act
The Assimilationist Policy (1890-1934). This policy enacted the most destructive years of United States government policies. Traditional tribal governments are inhibited from operating. The prohibition of self-governance resulted in total economic and political dependence of the Dakota people on the Bureau of Indian Affairs (BIA). The U.S. government also attempted to assimilate the Dakota people into society and abolish reservations. To accomplish this, the government separated Dakota children from their families, and sent them to boarding schools. The goals of these boarding schools, such as the one in Morris, MN, were to enlighten and show the Dakota people the path to joining U.S. society. Unfortunately, boarding schools had terrible repercussions to the Dakota people. Because the children were forbidden to speak Dakota, with severe consequences for disobeying the rules, generations of Dakota people lost the
Woonspe Ŝkowiŋ Dakota Purpose
Things to Learn in this Lesson:
History of the Dakota Language
The Purpose of the Dakota Language
Four Major Purposes of Learning Dakota
ability to speak Dakota. As you will learn in the following chapters, a loss of the language leads also to a loss of culture, since the two are tightly intertwined. From 1934 to 1955, the Dakota people continued to feel the strong effects of the prohibition against the speaking of their language and the practice of their religion. Dakota studies were not permitted in public schools until the 1970s. At this time, no formal reearch or written materials were developed documenting the Dakota’s language, history or culture. In 1972, the Sisseton-Wahpeton tribe, under the Indian Education Act of 1972 (P.L. 92-318), applied for funding to develop a bilingual/bicultural education program from 1975-1978. From 1975 on, public schools around the reservation allowed the Dakota language and culture to be taught. The history of the Dakota, however, was still not allowed to be taught.
The Purpose of the Dakota Language
The old Dakota language spoken by the ancestors of the Dakota people was a beautiful way to communicate. The language provided a true sense of belonging to the Great Mystery, the Created order of things, the Universe, Mother Earth, animals, wingeds, swimmers, crawlers, and the other two-leggeds. All the Dakota people were born into a vision, and all knew who they were. The Dakota kinship system provided a tie to all things big or small, seen or unseen, and through this, all things held a great purpose in Creation. Because of this vast kinship system, Dakota people hardly ever called each other by first name, but greet one another by a relative-kinship term. If there was no kinship system established for an individual, one was created by adoption into the family. Once adopted into the family, the kinship extended to personal relationships, and the greater relationships of the spirits, animals and other Created beings. Eli Taylor, a Dakota Elder describes the
Dakota language as follows: ―ur native language embodies a value system about how we ought to live and relate to each other. It gives a name to relations among kin, to roles and responsibilities among family members, to ties with the broader clan group…there (are) no English words for these relationships because (the European) social and family life is different from the (Dakota’s family life). If you destroy (the Dakota) language, you not only break down these relationships, but you destroy other aspects of the (Dakota) way of life and culture, especially those that describe man’s connection to nature, the Great Spirit, and the order of things. Without the language, the Dakota will cease to exist as a separate people.‖(Words in parenthesis added for clarification by the author.)
The Four Purposes of Learning Dakota
The four purposes of learning the Dakota language are as follows:
Internalized information. Through listening and repeating stories, a person comes to understand the wonders of life. Unique information filtered through lessons teach about all things—creation, origin accounts, social science, psychology and existence. This information passed along to each generation instills the importance of values, concepts, proper social expectations and behavior.
Ground of being. The Dakota language explains all of life through its dependence on a chain of relationships. The Dakota language is intricately linked to the joy of living and how the Dakota people are intimately related to each other and all of Creation.
History. The Dakota language, and the stories that belong to it, bring events from the past to life to the listener. The detail of the language explains the what, how and who of the event.
Traditions and customs. The Dakota language and kinship relationships teach
28 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
proper social behavior and the consequences of improper action. They also teach about the relationship of an individual to the social system as dictated by tradition, customs, and the observance of roles within one’s family, community, tribe, extended bands and nations.
Aside from these four generalized functions of the Dakota language, there are also more specific ways that the Dakota language defines the life of the Dakota people.
The Dakota language defines: Cultural relationships. Dakota provides specialized names to each member of the family.
Cultural ties. The Dakota language defines the kinships of families, extended families, clans, tribes and the roles and responsibilities to each other as a cooperative-communal clan.
Teachings. The Dakota language teaches all the Dakota about ethics, roles, responsibilities, behavioral and role expectations and values.
Status and belonging. The Dakota language helps define an individual’s family heritage and status within his or her family unit, clan, tribe or nation.
Spiritual relationships. The Dakota language defines and teaches the human connection to every being within the Creation story and the ordering of all Creation. This includes Wakaŋaŋa, maka (Earth) and the other Creation spirits.
In short, the Dakota language defines how a person exists within the psychological, physical, social and spiritual aspects of the Dakota world.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 29
Exercises for Lesson Three
1. What effects did the boarding schools have on American Indians? Can we still see these effects today?
2. What are the four general purposes of knowing Dakota?
Read the treaty from Appendix A, to answer the following questions.
3. What is the intent of each article?
4. What did the Sisseton Wahpeton Dakota people cede in this agreement?
5. What did the U.S. Government cede or promise in this agreement?
6. What do you think of the language used? For example, ―ongress will, in its own discretion, from time to time make such appropriations as may be deemed requisite…‖
7. What kinds of ―llowances‖does Congress make in terms of health, housing, food, hunting, clothing, or education?
8. How have those allowances been honored from then until present day?
9. What kind of impact do you think these treaties and allowances made on the Dakotas’ way of life?
10. Who signed this treaty? What kind of authority did each of these individuals have?
11. Find a different treaty of your choice. Present it to the class noting similarities and differences between the treaty you’ve chosen and the Sisseton-Wahpeton Treaty. Look for these treaties in your library or via the Internet. This website may be helpful in your search: http://digital.library.okstate.edu/kappler/Vol2/Toc.htm
30 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
First of all, notice that the title bar has changed! Instead of reading ―esson Seven‖ it now reads ―oonspe Ŝkowiŋ‖ Woonspe means Lesson, and of course, the lesson number is now in Dakota as well. Following lesson titles will now appear in Dakota.
Vocabulary
This lesson begins with some new vocabulary words. These are nouns that you can begin to build sentences with. Remember that words beginning with ―o‖are accented on the first syllable, and that these accents will not be marked. Review Lesson Three if you need to refresh your memory.
Ŝŋ´ka dog
Inmu cat
Inmuŝŋa cat
Hoġŋfish
Aŋaohotoŋa chicken
Ŝŋawakaŋhorse
Ŝŋaŋa horse
Ta´ĥa deer
Ta´ĥŋa deer
Wowapi letter or book
Mini water
Woyute food
Iyeciŋaiyopte car
Wa´ta boat
Ti´pi dwelling
Caŋ´akaŋaŋapi chair
Wa´hnawotapi table
Petiżŋżŋlamp
Bdo potato
Ma´zaska money
Wahaŋi soup
Makawamduŝadaŋearthworm
Miniĥha fabric
Wowapiska paper
Things to Learn in this Lesson:
Vocabulary
Connecting words
Basic rules for writing sentences
Creating simple sentences
Function words
Plural forms
Negatives
Multiple descriptors
Placement of a direct object
Woonspe Ŝkowiŋ Sentence Struture
Connecting Words
These are the small words that are ubiquitous in daily speech. These are the common and, well, and but, that we cannot live without—even in Dakota.
Ka And
Ito Well
Tka But
Basic Rules for Writing Sentences
Congratulations, you now you know some verbs, adjectives (colors and numbers), and nouns. The next step is creating more complex sentences. Dakota sentence is constructed similar to English sentences but with some differences. Pay attention to the examples. We have provided the Dakota sentence, a literal translation so you can see which words are where, and the English translation.
Creating very simple sentences: With a simple ―are bones‖sentence consisting of a subject and a verb, the subject comes before or precedes the verb, as in English sentences. You already know that the ―erson‖is incorporated into the verb. Let’s use the familiar word ―iŋ‖as an example.
Dakota sentence: Inmu ciŋ
Literal translation: Cat (it) wants.
English translation: The cat wants.
Function words: One thing you will notice about Dakota is the absence of equivalent function words for the English words ・a・ and ・the・. In Dakota, these words are implied. Note the literal translation of ―he cat wants.‖It is simply ―nmu ciŋ‖ If you want to use more than one noun, you may do so by using the word ķ, which means ―nd‖ ―f you are referring to more than one noun, subject or object, you must create a plural.
Plural Forms: To create plurals, you must use quantity words, because the Dakota noun
does not change to reflect number. You can use a number such as noŋa, or you can use quantity words such as oŋġ, owasin or tonana. (Review Lesson Five to refresh your memory.) When adding these words to the sentence, the quantity word follows the word they are quantifying. An example of this kind of plural sentence is ・Four cats want・, which in Dakota would be ・Inmu topa ciŋi・. Note the placement of the word topa (four) and the change in the verb form – from the ―/He/It‖form to the ―hey‖form. Descriptive words follow the nouns they describe.
Dakota sentence: Inmu topa ciŋi.
Literal translation: Cat four (they) want.
English translation: Four cats want.
Negatives: To create a negative sentence or word, place the word ŝŋ after the word you want to negate. You can negate a verb or a noun by placing this word after it. For example, ・No cat wants・ would be ・Inmu ŝŋ ciŋ.
Dakota sentence: Inmu ŝŋ ciŋ
Literal translation: Cat no (it) wants.
English translation: No cat wants.
To negate the verb, place ŝŋ after the verb. For example, ―he cat does not want‖would be ―nmu ciŋŝŋ‖
Dakota sentence: Inmu ciŋŝŋ.
Literal translation: Cat (it) wants not.
English : The cat does not want.
More than one descriptive word: If there are more than one qualifying or descriptive words describing one noun, they follow the noun in the inverse order that they would in English. For example, ―The three black cats want・ becomes ・Iŋu sapa yamni ciŋi.・
Dakota: Iŋu sapa yamni tipi.
Literal: Cat black three (they) live.
English: The three black cats live.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 31
Placement of the direct object: A direct object is a person, place or thing (a noun) that receives the action of the verb. If there is an object, the object is placed before the verb, but after the noun and the noun’s adjectives or modifiers. For example, ・The white cat wants water・ becomes ・Inmu ska mini ciŋ・
Dakota: Inmu ska mini ciŋ
Literal: Cat white water (it) wants.
English: The white cat wants water.
Any adjectives or modifiers to the object are placed after the object, but before the verb. For example, ・The white cat wants two
chickens・ becomes ・Inmu ska aŋaohotoŋa noŋa ciŋ・
Dakota: Inmu ska aŋaohotoŋa noŋa ciŋ
Literal: Cat white chicken two (it) wants.
English: The white cat wants two chickens.
32 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
1. Wa haŋpi
2. Ĥ ta
3. Wan ske
4. Kap taŋyaŋ
5. To staŋ
6. Wa ta
7. Wo yu te
8. Wi ca ŝa
9. Tuŋkaŋŝ
10. Ta ĥŋca
11. Caŋa kaŋyaŋka pi
12. Ciŋkŝ
13. Wiŋyaŋ
14. B do
15. Uŋci
16. Ti pi
17. A ke ŝ kpe
18. In mu
19. Mi ni
20. O ta
21. Aŋpa o ho toŋna
22. Ŝŋka
23. Ca taŋ
24. Ma za ska
25. Wa hna wo ta pi
26. Ŝa ta
27. Ho ġŋ
28. Wo wa pi ska
29. Ma ka wam du ŝa daŋ
30. O wa siŋ
31. To na na
32. Ŝŋka wa kaŋ
Exercises For Woonspe Ŝkowiŋ
Place the correct accent on the following Dakota words, then translate to English.
33. Wa ciŋ
34. Pe ti żŋżŋ
35. Ha pstin
36. A te
37. Waŋca Answer the following by filling in the blank, or writing in the space provided.
38. The most simple sentence consists of a ____________ and a ____________.
39. ____________ and ___________ do not have a Dakota equivalent.
40. Where are adjectives placed in the Dakota sentence?
41. What does the text mean by ―iteral translation‖
42. Describe the ―ccented syllable‖rules you know so far and how unusual words are noted in this book.
TRUE or FALSE? If the sentence is false, rewrite it to be correct.
43. A direct object is a verb phrase.
44. To create a negative sentence or word, place the word ŝi after the word you want to negate.
45. The word for deer is hoġŋ
46. Words that begin with ―o‖are accented on the last syllable.
47. Waciŋis a Dakota word that means ― want‖
48. The Dakota noun changes to create plurals by adding a ―‖
49. Wakamna mazaska translates as You follow chickens.
50. Numbers and colors are not adjectives.
51. If there is more than one descriptive word, you place one in front of and one behind the noun they are describing.
52. Adjectives to the direct object are placed after the object but before the verb.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 33
Write these practice sentence in the three sentence format. One has been done to show you how. The first set will be writing simple sentences.
53. Dakota Translation: Cuŋŝ ŝata. Literal Translation: Daughter (she) plays. English Translation: Daughter plays.
54. English Translation: The horse leaves for home.
55. English Translation: The chicken wants.
56. English Translation: The boy gives.
57. Dakota Translation: Wicaŝa kuwa.
58. Dakota Translation: Ŝŋa ka.
59. Dakota Translation: Ina ku.
60. Literal Translation: Paternal Grandmother (she) yells.
61. Literal Translation: Woman (she) cuts something.
62. Literal Translation: Father (he) drives.
63. English Translation: The fish is alive.
Now practice writing plural sentences. Remember the noun does not change, you have to add a number word. The first one has been done for you.
64. Dakota Translation: Siceca zaptaŋŝatapi. Literal Translation: Children five (they) play. English Translation: The five children play.
65. English Translation: Some horses move about.
66. English Translation: Two chickens want.
67. English Translation: Ten boys give something.
68. Dakota Translation: Wicaŝa akenoŋa kuwapi.
69. Dakota Translation: Ŝŋa owasin kapi.
70. Dakota Translation: Ina oŋġ kaĥpa.
71. Literal Translation: Mother some (they) earn.
72. Literal Translation: Maternal grandfather few (they) yell
73. Literal Translation: Father more (they) drive.
74. Dakota Translation: Wowapiska sumpa wakaksa.
75. English Translation: Thirty fish move about. Practice putting multiple descriptors on the subject.
76. Dakota Translation: Ŝŋawakaŋĥta wikcemna ŝatapi. Literal Translation: Horse gray ten (they) play. English Translation: Ten gray horses play.
77. English Translation: Few yellow chickens come back.
78. English Translation: Eight black dogs dig up ten earthworms.
79. Dakota Translation: Inmu ska topa kuwapi.
80. Dakota Translation: Hoġn to wikcemna ŝanpi.
81. Literal Translation: Deer brown twenty-five (they) have life. Practice adding a direct object to the sentence. Remember that the direct object receives the action of the verb. The first one is done for you.
82. Dakota Translation: Woyute waciŋLiteral Translation: Food (I) want. English Translation: I want food.
83. English Translation: You ask for water.
84. English Translation: You and I dig up a potato.
85. English Translation: I cut paper.
86. Dakota Translation: Ta’ĥa kuwapi.
87. Dakota Translation: Ma’zaska wakamna.
34 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
88. Dakota Translation: Makawamduŝadaŋwaķ
89. Literal Translation: Car (you) drive.
90. Literal Translation: Chair (we) make.
91. Literal Translation: Soup (she) stirs.
92. Dakota Translation: Ina wakipaŋ Practice adding descriptors to the direct object. Continue writing the sentences in the three sentence format.
93. English Translation: I cut five brown potatos.
94. English Translation: They give thirty gray horses.
95. Dakota Translation: Petiżŋżŋtostan wikcemna wada.
96. Dakota Translation: Wa’hŋwotapi ġ wikcemnaŝkowiŋomtopa uŋu.
97. Literal Translation: Cat chicken white five (it) chased. Now practice multiple descriptors on both the subject and direct object. Remember the order they are placed!
98. Dakota Translation: Aŋaohotoŋa owasin woyute waŝe ciŋi. Literal Translation: ___________________________________________________ English Translation: All chickens want good food.
99. Dakota Translation: ___________________________________________________ Literal Translation: ___________________________________________________ English Translation: Two daughters do not want four black dogs.
100. Dakota Translation: ___________________________________________________ Literal Translation: Cat gray eight chickens two (they) chase. English Translation: ___________________________________________________
101. Dakota Translation: Wiĉsta yamŋ ta’ĥa ota kuwapi. Literal Translation: ___________________________________________________ English Translation: ___________________________________________________
102. Dakota Translation: ___________________________________________________ Literal Translation: ___________________________________________________ English Translation: The four women ask for seventy-four chairs.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 35
36 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
First Syllable Verb Conjugation
In this lesson, we will build on our knowledge of verbs. Remember, to form verbs in Dakota, you must add to the root verb. The root verb is usually listed in the dictionary in the 3rd person singular (S/He/It) form. In Lesson Six, you learned the subjective pronouns wa, ya, un, un_pi, ya_pi and pi and the placement of these pronouns. Here is the new part - with some verbs, the subjective pronouns are placed after the first syllable instead of as prefixes as in Lesson Six. Review the now familiar verb ciŋ and its conjugation. Then look at the verb htani (S/He/It works). The only difference is the placement of the subjective pronoun.
The verbs on the following pages all follow this first syllable conjugation scheme.
Ciŋ(S/He/It Wants)
You and I want
Uŋiŋ
We want.
Uŋiŋpi
I want.
Waciŋ
You all want
Yaciŋpi
You want.
Yaciŋ
S/he/It wants.
Ciŋ
They want.
Ciŋpi
Htani (S/He/It Works)
You and I work
Htauŋni
We work.
Htauŋnipi
I work.
Htawani
You all work
Htayanipi
You work.
Htayani
S/he/It works.
Htani
They work.
Htanipi
First Syllable Verb Conjugation
You and I
____uŋ____
We
____uŋ____pi
I
____wa____
You all
____ya____pi
You
____ya____
S/he/It
________
They
____pi
Woonspe Ŝhdoġŋ First Syllable Verbs
Things to Learn in this Lesson:
First syllable verb conjugation
New verbs
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 37
New first-syllable verbs
Baksa S/He/It cuts off (something)
Capa S/He/It stabs, pierces or punctures (something)
E´hde S/He/It places, puts, sets (something)
E´hnaka S/He/It puts down or lays (something)
Ma´ni S/He/It walks
NaĥuŋS/He/It hears (something)
Naŝduta S/He/It slips (with the foot)
Piye S/He/It fixes (something)
Tokŝu S/He/It transports (something)
Waci S/He/It dances
Wohdaka S/He/It chats, converses, talks
Wożu S/He/It he plants, sows
Place a line between the syllables:
1. N a ĥu ŋ
2. N a ŝd u t a
4. T o k ŝu
5. H t a n i
6. E h d e
7. C a p a
8. M a n i
9. M a z a s k a
10. W a h a ŋp i
11. B a k s a
12. Ŝu ŋk a
13. E h n a k a
14. P i y e
15. A ŋp a o h o t o ŋn a
16. W a c i Translate the following:
17. S/He/It chats
18. S/He/It walks
19. S/He/It fixes something.
20. S/He/It works.
21. Ehde
22. Piye
23. Wohdaka
24. NaĥŋWrite out the following sentences in the three line format (Dakota Translation, Literal Translation and English Translation).
25. English: I walk the dog.
26. Dakota: Bdo hota bayaksa.
27. English: We slip with the foot.
28. Dakota: Mazaska ota iyacupi.
29. English: You and I work.
30. English: I fix the two chairs.
31. Dakota: Wacipi
Exercises for Woonspe Ŝhdoġŋ
38 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Adjective Rules
An adjective is a word that describes ―hat kind?‖ ―ow many?‖ or ―hich one?‖ We will begin with adjectives that modify a noun. (If an adjective modifies a verb, it becomes an adverb – we will learn these later.) The Dakota adjective words do not change to reflect person or number, and the Dakota nouns do not change to reflect number either. This means you will have to pay attention to the whole sentence to understand it properly. You have already been introduced to adjectives that describe color and number. We will learn more useful Dakota adjectives in this lesson. Remember this rule: Adjective(s) follow the word they describe. This rule applies to both the subject and the direct object. If more than one adjective is used, the adjective follows the noun in the inverse order they would in English.
The exception to this rule will be ni´na. When using ni´na, which means ―ery‖ you place ni´na directly in front of the word you are describing. For example: Very good day will become Aŋetu nina waŝe.
New Nouns
OdowaŋSong
Zitkaŋ Bird
HituŋadaŋMouse
Aġyapi Bread
Woonspe Napciwaŋa: Adjectives
Things to Learn in this Lesson:
Review of adjective rules
New nouns
New adjectives
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 39
Lots of New Adjectives!
Te´ca New
Mibe Round or Circular
Ohodapica Adorable
Waihakta Affectionate
Wohitika Brave or Ferocious
Caŋe Angry or Furious
Owaŋag waŝe Beautiful or handsome
Owaŋag ŝca Ugly
Haŋ´ska Tall
Pte´cedaŋShort
Ce´pa Fat
Tamaheca Skinny
Wiż´ca Wealthy
Waĥanica Poor
Uŋŝka Pitiful
Waciŋnuni Absent-minded
Witkokoka Crazy
Witko Foolish
Suta Hard
Paŋaŋa Soft
Ta´ku ecoŋBusy
Ŝ´ca Bad
Waŝe Good
Wowiĥ Funny
Ŝ´pesŋ Clean
Ŝ´pa Dirty
Ka´ta Hot
Osni Cold
Ni´na Very
Taŋ´ka Large
Ci´stiŋa Small
Ku´ż Lazy
Caŋewaŝe Happy
Caŋeŝca Sad
Watuka Tired
Example sentences
Dakota Translation: Inmu caŋewaŝe hituŋadaŋni´na ġ topa kuwa. Literal Translation: Cat happy mouse very brown four (it) chases. English Translation: The happy cat chases the four very brown mice.
Dakota Translation: Wicaŝta haŋska waciŋhnuni wowapi waŝte wowiĥa ciŋ. Literal Translation: Man tall absent-minded book good funny (he) wants. English Translation: The tall absent-minded man wants a good, funny book.
40 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Exercises for Woonspe Napciwaŋa
Write three different Dakota sentences at least four words long for the following pictures. Be creative and use your imagination! Use verbs, colors, numbers, other adjectives and nouns to make your sentences clear. The picture is just an idea…eel free to add words not in the picture. Write sentences in the three sentence format as before with the ―akota Translation‖ ―iteral Translation‖and ―nglish Translation‖
19. Wicaŝa ŝŋawakaŋsapa owaŋag waŝe ciŋ
20. Hokŝna kuza woyute waŝe ciŋ
21. The ugly man slices with a knife a hot potato.
22. You and I hear a small chicken.
23. The tired child leaves for home.
24. The poor man fixes the clean chair.
25. The affectionate child takes an adorable dog.
26. The tall man stabs the five clean fish.
27. The small mouse takes the bread.
Sentence 1:
Sentence 2:
Sentence 3:
Sentence 4:
Sentence 5:
Sentence 6:
Sentence 7:
Sentence 8:
Sentence 9:
Sentence 10:
Sentence 11:
Sentence 12:
Sentence 13:
Sentence 14:
Sentence 15:
Sentence 16:
Sentence 17:
Sentence 18:
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 41
Storytelling
Storytelling (Ohuŋaŋaŋ) exists as a crucial component to Dakota life. The Dakota language in the past was completely oral – the alphabet we use today was developed from European ways and the language has been adapted to a written language. In the past the oral language provided the central means of communication. Through stories, the previous generation passed on values, concepts and proper behavior to the next generation.
Accounts in story form provide the relevant past to apply to the present situations of life.
Stories show how to be a good relative and how to understand kinships in order to build good relationships.
Stories teach the basic values and concepts on living a good life. For example, a story tells how the overall well-being of the tiospaye, or extended family, overrides individual traits.
Customs, considerations, thoughts and proper behavior dictate the concepts of proper relationships. The way a Dakota person views life becomes an extended family, community, tribal and national worldview. The unspoken rule would be that each individual is part of the whole. Stories teach unity, co-existance, and one’s relationships with the world. Specially gifted people amongst each family and extended family voluntarily and naturally used oral storytelling to teach the tribe’s young people. These stories were told in Dakota, and the nuances and richness of the language provided a cultural frame of references that tied the present to the past. Stories were told only in the winter months when it was too cold outside to do anything else but the necessary chores. The custom used to be that stories were only told in the winter months, and only at nighttime. If a person told stories during the day especially in the summer, snakes would bring ill fortune and possibly death. Since times have changed, Dakota elders now believe stories can be told anytime. Many Dakota stories have morals and are told so that the good wins in the end and the bad loses. A main character in many stories is Iktomi, the spider or trickster. Iktomi is always ready to cheat, steal and take advantage of others. Iktomi rarely wins in the end, and this serves to teach people that good prevails.
Woonspe : Storytelling
Things to Learn in this Lesson:
Importance of Storytelling
Introduction to common Dakota entities
Spiritual Entities
The following are a few of the more important spiritual entities that the Dakota tell stories about. These spirits have their own purpose in many stories including the Dakota Creation Story. Throughout the book, we will examine a few of these stories, so keep these important spirits in mind.
Iŋ´yaŋ: Male spirit. The first creative and powerful spirit from whom all things are created. His spirit was Wakaŋaŋa. Haŋe´pi: Female spirit. In the beginning of creation, she exists as nothing, the black of darkness. When Haŋepi marries Wi, she becomes Haŋi. She absorbs some of Wi’s light, becoming the most beautiful of spirits. Maka´: Female spirit. The first to be created from the blood of Iŋaŋ She is the mother of all living things and the Earth itself. Maĥi´yato: Male spirit. The sky and the source of all wisdom and power. He is the great judge, and his decisions are binding upon all others.
Wi: Male spirit. Wi is the shortened form of Aŋawi or Aŋetuwi. Wi is the sun, and his light is a source of energy and strength. Wi was originally married to Haŋi, the moon.
Tate´: Male Spirit. Tate, the wind, was a companion to Maĥiyato. He governed the fourth time, the year. Tate married Ite, and his children were the Four Winds and little Yum.
Iktomi: Male Spirit. The player of jokes upon humans and animals.
Woope: A Female Spirit. Woope, the Beautiful One, brought pleasure and harmony to the home. Woope was the daughter of Maĥiyato, and served as the mediator between the spirits and mankind, who call her the White Buffalo Woman. She became the wife of Okaġ.
42 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Exercises For Woonspe Ŝkowiŋ
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 43
Woonspe Akenoŋa: Second Syllable Verbs
Things to Learn in this Lesson:
Verbs that incorporate the subjective pronoun after the second syllable
New verbs
Second-Syllable Verbs
Remember in order to form verbs in Dakota you must add to the root verb. The root verb is usually listed in the dictionary in the 3rd person singular (S/He/It) form. In Lesson Six, you learned the subjective pronouns wa, ya, un, un_pi, ya_pi and pi and the placement of these pronouns. You also learned how to place these subjective pronouns after the first syllable in Lesson Eight. Now we will learn the next group of verbs. With this group, the subjective pronouns are placed after the second syllable. There isn’t a way to recognize which verbs follow each pattern, you must simply memorize each group of verbs. Review the following verb box, and notice the difference between these verbs and the verbs previously introduced.
Opetuŋ(S/He/It Buys)
You and I buy
Opeuŋuŋ
We buy.
Opeuŋuŋpi
I buy.
Opewatuŋ
You all buy
Opeyatuŋpi
You buy.
Opeyatuŋ
S/he/It buys.
Opetuŋ
They buy.
Opetuŋpi
Second Syllable Verb Conjugation:
New Second Syllable Verbs
AnaġptaŋS/He/It listens
Caŋekiya S/He/It loves (someone)
Ehaŋi S/He/It returns to his origins
Iboto S/He/It bumps into, collides with (someone or something)
Inaĥi S/He/It is in a hurry
MazakipaŋS/He/It telephones (someone)
Wicada S/He/It believes (something or someone)
WopetuŋS/He/It shops
Wotehda S/He/It is hungry.
Iwohdake S/He/It talks about, gossips
44 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
1. They don’t buy.
2. You and I listen.
3. I love.
4. We telephone.
5. You believe.
6. They bump into.
7. She doesn’t listen.
8. We don’t buy.
9. He returns to his origins.
10. You and I are in a hurry.
11. They shop.
12. You talk about (someone).
13. I telephone.
14. You all love.
15. We shop.
16. I return to my origins.
17. They are not in a hurry.
18. You all don’t collide with.
19. He is hungry.
20. We love.
21. They gossip.
22. I am hungry.
23. You all don’t gossip.
24. We believe.
25. They are hungry.
26. Mazakipaŋ
27. Wicayada
28. Caŋeyakiyapi
29. Opwatuŋ
30. Ehaŋipi
31. Iboyatopi
32. Anaġptaŋŝi
33. Wopetuŋi
34. Iwouŋdake
35. Wopewatuŋŝi
36. Ehaŋŋipi
37. Caŋewakiye
38. Ibotopi
39. Wotehda
40. Inayahinipi
41. Mazakipaŋi
42. Ibowato ŝi
43. Wicauŋapi
44. Inahni
45. Iwoyahdake
Translate the following sentences.
Exercises for Woonspe Wikcemna
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 45
Things to Learn in this Lesson:
Recognizing when to change the "un" pronoun to "unk"
New verbs
New nouns
Woonspe Akenoŋa: ・Uŋ・ Verbs
When the addition of uŋprecedes a vowel, in both the dual number conjugation (you and I form) and the first person, plural conjugation (we form), the uŋchanges to uŋ. Review the following three verbs and their conjugated form to become familiar with this conjugation type.
Adi (S/He/It steps on ・something・)
You and I step on _
Uŋadi
We step on ___.
Uŋadipi
I step on ___.
Awadi
You all step on __.
Ayadipi
You step on ___.
Ayadi
S/he/It steps on __.
Adi
They step on __.
Adipi
Ahi (S/He/It brings ・something・)
You and I bring __.
Uŋahi
We bring __.
Uŋahipi
I bring ___.
Awahi
You all bring ___.
Ayahipi
You bring ___.
Ayahi
S/he/It brings __.
Ahi
They bring __.
Ahipi
Owa (S/He/It writes)
You and I write.
Uŋowa
We write.
Uŋowapi
I write .
Owawa
You all write.
Oyawapi
You write.
Oyawa
S/he/It writes.
Owa
They write.
Owapi
46 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
New Verbs
The following is a list of new ―nk‖verbs to learn. The ―‖and ―ou and I‖forms are provided to enhance your understanding.
I You and I"
Ai S/He/It arrives there (with something) Awai Uŋai
AkaŝaŋS/He/It pours on to AwakaŝaŋUŋakaŝaŋ
Aki S/He/It arrive home there (with something) Awaki Uŋaki
I S/He/It arrives Wai Uŋi
Icu S/He/It takes or receives something. Iwacu Uŋicu
Ihuŋi S/He/It finishes, ends or concludes Iwahuŋi Uŋihuŋi
O S/He/It shoots and hits something Wao Uŋo
Ode S/He/It looks for something Owade Uŋode
Ohnaka S/He/It puts something inside Owahnaka Uŋohnaka
Okada It lays eggs, or S/He scatters, spreads Owakada Uŋokada
OkaŝaŋS/He/It pours out OwakaŝaŋUŋokaŝaŋ
Okihi S/He/It is able to accomplish Owakihi Uŋokihi
Okiwa S/He/It writes his own Owakiwa Uŋokiwa
U S/He/It comes Wau Uŋu
UŋS/He/It is WauŋUŋuŋ
New Nouns
Wi´tka Egg
Su Seed or grain
Asaŋ´pi Milk
Haŋi Juice
Caŋa´ Chokecherry
Caŋ´hnaka Trunk or box
Wo´żha An empty bag or sack
Wo´żhadaŋA small bag
Owe´ Footprint, track or trail
Hoĥi´ Nest
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 47
Translate the following sentences:
1. We arrive here with something.
2. You and I put something inside.
3. You pour out.
4. We arrive there with something.
5. You and I look for something.
6. We shoot something.
7. You and I arrive.
8. We finish.
9. We are.
10. You and I write.
11. He is able to.
12. I look for.
13. You all write.
14. She brings juice.
15. We look for a footprint
16. The bird takes seed.
17. Makawamduŝadaŋawadi.
18. Tokiya yati he?
19. Owade asaŋi.
20. Yaciŋi caŋa.
21. Uŋai.
22. Ŝŋa nompa hoġn yamni aipi.
23. Cataŋķ Winona haŋi akipi.
24. Su uŋokada.
25. Asaŋi uŋokaŝan.
26. Siceca zaptaŋŝatapi.
27. Woyute waciŋ
28. Ina caŋhnaka taŋa icu.
29. Ate su ota woż.
30. Wicasta owe kuwa.
31. Caŋkaŋaŋapi ŝkpe uŋode.
32. Caż owakiwa.
33. Wai.
34. Wożhadaŋowahnaka. Match the following Dakota word with the correct English word found below.
35. Aŋaohotoŋa.
36. Su
37. Witka
38. Ŝnkawakaŋ
39. Hoĥi
40. Wahaŋi
41. Bdo
42. Caŋa
43. Cuŋŝ
44. Oŋġ
45. Sapa
46. Wowaditake
a. some b. daughter c. chokecherry d. bravery e. horse f. chicken g. black h. potato i. soup j. nest k. egg l. seed or grain
Exercises For Woonspe Akewaŋż
48 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Pronoun Usage
In English, the verb ―o be‖is used with predicate adjectives or predicate nominatives (adjectives or nouns) to describe or name the subject. For example, ―ohn is tall. He is a teacher.‖These ―o be‖verbs are ―nderstood‖in Dakota, because they are incorporated into the predicate adjective – that is, the pronouns are found within the adjective that describes the noun. In these one word sentences, both the subject and the verb are ―nderstood.‖These ―nderstood‖words will appear in parenthesis in literal translations in this book. For example, let’s take the adjective waŝte.
Similarly, the verb for ―o be‖is not used as an auxiliary verb. (Auxilliary verbs are used in conjunction with a subjective noun and another verb.) Sentences using descriptive words and a noun are written as follows, again the ―o be‖is understood: Dakota sentence: Caske haŋska. Literal translation: Caske (is) tall. English translation: Caske is tall.
Dakota sentence: Nidakota. Literal translation: You (are) Dakota. English translation: You are Dakota.
Subjective "to be" pronoun pattern:
You and I (are)
Uŋ____
We (are)
Uŋ____pi
I (am)
ma____
You all (are)
Ni____pi
You (are)
Ni____
S/he/It (is)
______
They (are)
____pi
Waŝe with subjective pronouns
You and I (are) good.
Uŋaŝe
We (are) good.
Uŋaŝepi
I (am) good.
mawaŝe
You all (are) good.
Niwaŝepi
You (are)
Niwaŝe
S/he/It (is) good.
waŝe
They (are)
Waŝepi
Woonspe Akenoŋa: Miscellanea
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 49
Yuhe/a´ (to have or possess)
You and I have
Uŋyuhe
We have.
Uŋyuhapi
I have.
bduhe
You all have
Duhapi
You have.
duhe
S/he/It has.
yuhe
They have.
Yuhapi
Remember the title of this lesson—Miscellanea? This part of the lesson includes words that are useful, but don’t constitute enough to have their own chapter. This is a catch-all!
Other Useful Pronouns
Miye I
Niye You
Iye S/he
Uŋiye You and I
Uŋiyepi We
Niyepi Us
Iyepi They
Mitawa Mine
Nitawa Yours
Uŋitawa Ours
Distinguishing Words
Hena Those
Dena These
De This
Ded Here
Asking Words
Tuwe Who
Taku What
TohaŋWhen
Tokeya Where
Tokeca Why
Tukte Which
One Last Verb
We will end this chapter with Yuhe/a´. While this verb conjugates with a different pattern and is the only one of this type that we will introduce at this time, it’s an important verb to become familiar with.
Many verbs that have a/e at the end will follow this pattern. The She/He/It, I, You and You and I forms will conjugate with the ―‖ending, while the We, You all, and They forms will change to the ―‖instead of the ―‖ending.
Notice that Yuhe/a doesn’t adhere very well to this pattern either since there are changes in the way the verb is spelled. Yuhe/a is simply an irregular verb. It just needs to be memorized as such.
50 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 8 9 1 10 11 2 3 12 13 14 4 5 6 7
Complete the following crossword puzzle. If there are spaces between words, omit the space within the crossword puzzle. Follow the rules presented in this book to complete the crossword. Remember, that your instructor or others may know other ways to say the same concept as well. If this is the case, have a class discussion on the differences.
1. All of you (are) good.
2. We (are) cold.
3. You believe (something).
4. He (is) poor.
5. Blue
6. We love (someone).
7. They (are) ferocious.
8. I (am) angry.
9. I puncture (something).
10. You play.
11. All of you (are) funny.
12. They (are) busy.
13. I (am) foolish.
14. They (are) tired.
Exercises for Woonspe Akenoŋa
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 51
Things to Learn in this Lesson:
Subjective pronouns
Personal pronouns
Distinguising words
Asking words
The verb Yuhe/a
Woonspe Akenoŋa: Woyute (Food)
Since food is important to everyday life, we thought we’d end with some easy food-related nouns—some of which you already know! The verb wa´te (next page) has a strange conjugation pattern, so just memorize it as irregular.
Note that the word for bread ―ġyapi‖is used to make a ―amily‖of bread-related nouns. This presents a pattern that exists for many words. If the exact phrase, like ―ry-bread‖does not appear in the dictionary, you can simply put together the two words like this ―ġyapi ceġġyapi‖.
Waŝewadake I like (something) Wotewahda I am hungry. Ahi S/He brings (something). Woyute Food Aġyapi Bread Aġyapi ceġġyapi Fry bread Aġyapisaka Cracker Aġyapiskuye Cake Aġyapiskuyeŋ Cookie Asaŋiihdi Butter Tado´ Meat Asaŋipasutapi Cheese Bdo Potato Bdokaĥa Potato Chip Wamnaheza Corn PsiŋRice Pŝn Onion TaspaŋApple Ważŝeca Strawberry Wahaŋi Soup Waĥe baksaksa yutapi Salad Mni Water Mniŝi Soda pop Asaŋi Milk Haŋi Juice Peżhu´tasapa Coffee Wak´ŝca Plate I´saŋKnife Wi´cape Fork Tu´kiha Spoon Wi´yatke Cup
52 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Wa´te (S/He/It eats)
You and I eat.
Uŋyati
We eat.
Uŋyatapi
I eat.
Wate
You all eat.
Yatapi
You eat.
Yate
S/he/It eats.
Yute
They eat.
Yutapi
Translate these foods to Dakota words.
1. Bread
2. Banana bread
3. Wheat bread
4. Cake
5. Cookie
6. Cracker
7. Corn bread
8. Fry bread
9. Rye bread
10. Write five simple ― like‖sentences in Dakota. (remember that the direct object will precede the verb!) For example: Inmu waŝewadake.
Translate the following sentences.
11. Uŋatapi
12. Pŝn waŝewadake.
13. Tado yatapi.
14. Uŋati.
15. Uŋi aġyapi aġġyapi ahi.
16. Wahaŋi awai.
17. Aġyapiskuyeŋ topa waciŋ
18. Asaŋipasutapi ķ aġyapisaka
waŝewadake.
19. Wahaŋi yakacoko.
20. Tado kaptaŋaŋ
21. Woyute waŝe.
22. Wowiĥ win bdo taŋa wate.
23. Makawamduŝadaŋuŋatapi ŝŋ.
24. Wakŝca owasin eyahde.
25. Wotehdapi!
26. I like chokecherries.
27. You all eat bread and butter.
28. Do you have a clean cup?
29. The three men dig up potatoes.
30. The horse eats all the apples.
31. The skinny girl does not eat.
32. Third born son brings eight clean forks.
33. The man looks for coffee.
34. I like milk and cookies.
35. We have lots of food.
36. I am hungry.
37. I eat rice and onion soup.
38. I want a knife.
39. You all eat your cake.
40. They bring more forks.
Exercises For Woonspe Akeyamni
53
1. What are the three dialects that comprise the Siouian language system?
2. What is the Oceti Ŝkowiŋ List the Oceti Ŝkowiŋ Which are Dakota, Lakota or Nakota?
3. What are the four basic Dakota values as presented this semester?
4. Dakota words are generally accented on which syllable?
13. Translate: Wicaŝa
14. Translate: Child
15. Translate: Woman
16. List the birth order names for both boys and girls.
17. A Dakota family has two girls and four boys. What are the children’s names?
18. Accent placement: Ciŋkŝ
19. Accent placement: Tuŋkaŋŝ
20. Accent placement: A te
21. Accent placement: Wiŋyaŋ
22. Translate: Tokiya ti he?
23. Translate: Taŋan wauŋdo/ye?
24. Translate: Wowiĥ Wiŋemakiyapi ye.
25. Translate: Tukte ed htani he?
26. List five non-number words that express quantity.
27. ―om‖is a contraction of what word?
28. List the numbers 1 to 10.
29. What does ―ke‖mean?
30. Write in Dakota: 58
31. Write in Dakota: 12
32. Write in Dakota: 79
33. Write in Dakota: 30
34. Write in Dakota: 92
35. What does it mean to incorporate the subjective pronoun into the verb form?
Conjugate the following in verb boxes.
36. Ciŋ
37. Opetuŋ
38. Owa
39. Mani
40. Ode
41. Ŝ
42. Caŋekiya
43. Htani
44. I
45. Ti
46. Mazakipaŋ
47. Waci
Sentence Translations:
48. Oyawa wowapi.
49. Suŋawakaŋadi inmusuŋa.
50. Wiŋan kacoco peżhutasapa.
51. Aŋaohotoŋa owasin woyute waŝe ciŋi.
52. Wicaŝa oŋġ dowaŋi odowaŋ
53. Yaciŋi wahaŋi qa waĥe baksaksa yutapi he?
54. Tokiya ti he?
55. Uŋuhapi siceca zaptaŋ
56. Uŋa wazuŝeca.
57. Wastewadake mniŝi.
58. What are you called?
59. You all dig up potatoes.
60. I drive a car.
61. We earn lots of money.
Review Exercises
62. We sow grain.
63. The angry woman does not listen.
64. I buy bread.
65. You all are good.
66. I like cake.
67. We eat corn and butter.
Matching
68. Lesson a. Wahnawotapi
69. Corn b. Miniĥha
70. Mouse c. Oyate
71. Cup d. Woonspe
72. Egg e. Caŋkaŋaŋapi
73. Garden f. Caŋhnaka
74. Chokecherry g. Wamnaheza
75. Fabric h. Hoĥi
76. Tribe i. Hogan
77. Box j. Hituŋadaŋ
78. Book k. Witka
79. Chair l. Maga
80. Fish m. Caŋa
81. Nest n. Wowapi
82. Table o. Wiyatke
54 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 55
Dakota Creation
The oral Dakota creation account occurs at the place where the headwaters of the Minnesota and the Mississippi rivers have their origins. This place is called Bdotemnisota, Mille lacs, which is considered to the middle of all things, and the center of the Earth. The ancestor of all Dakota people is considered to be Ishnaecaġ, a spiritual essence. There are a number of spiritual beings in this story, and these beings appear throughout the rest of the book, and have bearing on the Dakota way of life. It is a very long story, and we will begin by introducing the first spirits and how they came into existence. We will then continue through the rest of the Creation story by introducing new spirits as vocabulary, and then learning from the story how they came into existence.
Long, long ago, before time, before the existence of anything, there was Iŋaŋand Haŋepi. Haŋepi, while she was there, she was only the black of darkness. Iŋaŋwas soft and shapeless, but all the powers of creation existed within his blue blood. Iŋaŋdesired that there be others, so that he might rule them. He knew that there could be no others unless he created them from himself. He also knew that if he created, he would have to give up part of his spirit and a portion of his blood. The power of the new creation would depend on how much spirit and blood was given up by Iŋaŋ
Maka Finally, Iŋaŋdecided to create another, but only as an extension of himself, so he could still control the powers. He took part of himself and spread it over and around himself in the shape of a great disk. He named this disk Maka. In the making of Maka, Iŋaŋs veins opened and all of his blood flowed from him. Iŋaŋshrank and became hard and powerless.
Maĥiyato As Iŋaŋs blood flowed, it became water. Since the powers cannot live in water, they separated and became a great blue dome above Maka. The edges of the dome were at the edges of Maka. This blue dome is now called the sky and is the spirit of Maĥiyato. Iŋaŋ Maka, and the waters have become the world; and Maĥiyato is the sky above where the powers dwell.
The Demands of Maka
Things to Learn in this Lesson:
Subjective pronouns
Personal pronouns
Distinguising words
Asking words
The verb Yuhe/a
Woonspe : Dakota Creation Story
In time, Maka became quarrelsome and scolded Iŋaŋ Maka was upset that Iŋaŋhad not thought to create her as a spirit separate from him. She also demanded that Iŋaŋbanish the lovely Haŋepi. Iŋaŋ having become powerless after creating Maka and Maĥiyato, could not do as she wished.. Maka insulted Iŋaŋfor his lack of power and nagged him until he agreed to appeal to Maĥiyato. To satisfy Maka, Maĥiyato heard the complaint and the plea of Iŋaŋ and in this manner, became the final and supreme judge of all things. Maĥiyato decreed that Maka must remain forever attached to Iŋaŋ just as she was created. To satisfy her, he created Aŋetu, who is not a spirit, but only the red of light. Maĥiyato banished Haŋepi to the regions under the world and placed Aŋetu on the world. Now, there was light everywhere on the world, but there was no heat or shadows. Maka looked at herself and saw she was naked and cold. Again, she complained to Maĥiyato about this. Maĥiyato took something from Iŋaŋ from Maka, from the waters, and from himself. From these things, he made a shining disk. Maĥiyato called this disk, Wi. Maĥiyato then placed Wi above the blue dome and commanded him to shine on the entire world, giving heat to everything and to make a shadow for each thing. Wi did as he was commanded and all the world became hot. Now, Maka had no comfort except in the shadow. She implored Maĥiyato to return Haŋepi to the world. Patiently, Maĥiyato commanded Aŋetu, day, and Haŋepi, night, to follow each other, so that each remained only a short time on the world. He commanded Wi to go to the regions under the world and to follow Aŋetu and Haŋepi on the world. Aŋetu, Haŋepi and Wi did as they were told. Haŋepi became the companion of Wi, and showed a soft light which gave light to the darkness. Haŋepi became known as Haŋi, the most beautiful of spirits.
The Pte People
In the regions under the world, the spirits had their feasts. There, Maĥiyato had created mankind, whom he named Pte People, to be the servants of the spirits, and they grow the special foods that the spirits like to eat. Mankind increased and became many.
The father and mother of the Pte People were Ate and Huŋ. The people selected a chief named Wazi, whose wife was Wakaŋa. Some of the Pte People came to the surface of the earth and became the ancestors of the Dakota people.
The Four Directions
The story of the four directions began long, long ago when Wazi lived under the earth with Wakaŋa. They had a daughter, Ite, who grew up to be the most beautiful of all women. Even though Ite was not a spirit, a spirit called Tate fell in love with her. Tate married her and Ite gave birth to quadruplet sons. These four children later became the Four Winds and set the four directions.
Iktomi
After the marriage, Wazi gained prestige because his daughter, Ite, was married to a spirit. Wazi was not satisfied with this honor, though and desired to have the powers of a spirit. Iktomi, the great trickster, knew this, and agreed to help Wazi gain this power, if Wazi would help him make others look ridiculous. So it was agreed that Wazi, Wakaŋa, and Ite would assist Iktomi. Iktomi would then give special powers to Wazi and Wakaŋa, and make Ite more beautiful than even the spirit Haŋi.
Wi and Ite
As Ite became more and more beautiful, she was less and less devoted to Tate and their four sons. Eventually, Wi saw Ite and was deeply struck by her beauty. Wi forgot about his wife, Haŋi, and invited Ite to the feast of the gods. Through the planning of Iktomi, Ite ended up sitting in Haŋi’s place, next to Wi. When Haŋi arrived, she saw another in her
56 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
seat of honor. Haŋi was so ashamed that she hid her face from the laughing people, especially from Iktomi, who was laughing the loudest.
Maĥiyato’s Judgment
After the feast of the gods, Maĥiyato called a council and questioned Wi, Ite, Wakaŋa, Wazi, and Iktomi. Maĥiyato then passed the following judgment: Wi and Haŋi were to be separated. Wi would rule the daytime and Haŋi would rule the nighttime. Ite would give premature birth to her last son, and all of her children would be taken from her to live with their father, Tate. Banished to live on the earth, Ite would live there without any friends. She would become Anoġ-Ite, and have two faces – one of them very beautiful, and the other very ugly and horrible. She would be the cause of fighting, temptations and gossip. Her parents, Wazi and Wakaŋa, were to be banished to the edge of the earth. Iktomi was banished to the edge of the earth as well, and was to forever remain friendless. Tate was instructed to raise his children properly and do women’s work. His sons would grow up and travel over the world establishing the four directions and undergoing many hardships. Tate’s four sons were collectively known as Tatuyetopa. They were given the role as messengers between the spirits and mankind.
Woope One day, a beautiful young woman named Woope came to Tate’s tipi. She lived with him and his sons and was like a daughter to Tate. She did all the woman’s work for Tate. After the four directions were set, the brothers began to court Woope. She desired only Okaġ and a great feast was given by Tate for the new couple.
Iktomi and Anoġ-Ite Trick Mankind Iktomi grew tired of playing pranks upon the animals that roamed the world and sought out Anoġ-Ite. Anoġ-Ite longed to live among her own people again. Together Iktomi and Anoġ-Ite thought of a trick to get mankind of the Pte
People to come above upon the earth. They knew that if mankind ever tasted meat and learned about tipis, they would want them and surely would come onto the earth. Anoġ-Ite prepared some food and clothing. She then had a wolf take the food and clothing down to a cave leading to the underworld where mankind lived. The wolf gave the clothing and food to Tokahe, the First One. Soon, Tokahe set out with three other men to find where such good things came from. Iktomi and Anoġ-Ite made themselves appear very young and attractive, and told the men that they were really very old. Iktomi and Anoġ-Ite credited the food of the earth for keeping them young-looking. When the men went back to the underworld and told of the wondrous things they had seen and found, many people did not believe them. However, six men and their families returned with Tokahe to the earth. When they became tired, hungry and thirsty, Anoġ-Ite tried to comfort them, but they saw the horrible side of her face and were very frightened. Iktomi laughed and made fun of them. Tokahe was very ashamed. Wazi and Wakaŋa appeared and led them to the land of the pines. They showed the men how to hunt, to make clothing and tipis, and how to live well upon the earth. They were the first people on the earth and their descendents are the Dakota people. Many years passed after Tokahe had led the first men through the cave to the earth. Many more years passed after the Dakota had become accustomed to living on this earth when a spirit visited them. She came as the White Buffalo Woman to tell mankind of their human powers, and to make them more aware of the relationship between man and the spirits.
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 57
58 © 2003 OwasiŋķiŝOwasiŋŝŋ Publishing
Exercises for Woonspe Akenoŋa
© 2003 OwasiŋķiŝOwasiŋŝŋ Publishing 59
Things to Learn in this Lesson:
Value System
Twelve Dakota Values
Woonspe : Dakota Values
Dakota Value System
The Dakota people have a strong value system or way of living that realizes that everything in life has a special role. The following list are ―ruths‖or values that the Dakota acknowledge as special. Oco′wasiŋmeans ―ll, or the whole‖ Adding ―o‖in front of an adjective or verb creates an abstract noun. For example, waŝe becomes wowaŝe to speak about ―oodness‖ (Remember from Dakota I, that words beginning with ・wo・ are pronounced the accent on the first syllable.)
Woahope Oco′wasiŋ
All observation
Wookaĥiġ OcowasiŋAll knowledge
Woksape OcowasiŋAll wisdom
Wocaŋewaŝe OcowasiŋAll benevolence
Wowicake OcowasiŋAll truth
Wowaŝedake OcowasiŋAll love
Wotakuye OcowasiŋAll relatives
Woiyokihi OcowasiŋAll Values
Wowanaġptan OcowasiŋAll obedience
Woohoda OcowasiŋAll respect
WowakinihaŋOcowasiŋAll courtesy
Woowotaŋa OcowasiŋAll honesty
Wowicowaĥa OcowasiŋAll humility
Wowaonŝda OcowasiŋAll kindness
WoyuonihaŋOcowasiŋAll honor
Wowicada OcowasiŋAll trust
WowiyuŝiŋOcowasiŋAll joy
Wotcaŋohnakapi OcowasiŋAll generosity
Wowaditake OcowasiŋAll bravery
Wowaciŋaŋa OcowasiŋAll patience
Wokicaŋte OcowasiŋAll consolation
Wookiye OcowasiŋAll peace
Wodakota Woope Wikcemnanoŋa (The Twelve Dakota Values)
There are twelve Dakota values that help guide a person through life.
Ocowasiŋ: Wholeness. All things are interrelated. Everything in the universe is part of a single whole, and is connected in some way to everything else. It is only possible to understand something if we understand how its connections.
Tokeca: Changes. Everything is in a state of constant change. One season falls upon the other. People are born, live and die. All things change. There are two kinds of change. The coming together of things and the coming apart of things. Both kinds of change are necessary and are always connected to each other.
Sitomni: Cycles. Change occurs in cycles or patterns. They are not random or accidental. If we cannot see how a particular change is connected, it usually means that our viewpoint is affecting our perception.
Maka wiconi and Wakaŋwiconi: Earth life and Sacred life. These two concepts are complementary and are bound to one another.
Wawecakupe: People can acquire new gifts, but one must struggle to do so. This process of developing new personal qualities may be called ―rue learning‖
Woksapetopa: Four wisdoms. There are four dimensions of true learning. A person learns in a whole and balanced manner when the mental, spiritual, physical and emotional dimensions are involved in the process.
Wicohaŋwakaŋtopa: The spiritual dimension of human development has four related capacities: a.) The capacity to have and to respond to dreams, visions, ideals, spiritual teachings, goals and theories. b.) The capacity to accept these as a
60
No comments:
Post a Comment